Song of Songs 1
In this chapter, after the general title of the booh, ver. 1; the church expresses her strong desires and most ardent wishes for some fresh discoveries of the love of Christ to her, and for communion with him, ver. 2; and having tasted of his love, and smell ed a sweet savour in his grace, and enjoyed fellowship with him in his house, ver. 3, 4, she observes her blackness and tincomeliness in herself, andcomeliness in hini,the trials and afflictions she met with from others, and her carelessness and negligence of her own affairs, ver. 5, 6; and entreats her beloved to direct her, tohere she might meet with him feeding his flocks and giving them rest; to which he returns a kind and gracious answer, and gives proper instructions where to find him, ver. 7, 8; and then commends her beauty, sets forth her amiableness and loveliness by various metaphors, and makes promises of more grace and good things to her, ver. 9, 10,11; when she declares what a value she had for Christ her beloved; and how precious he was unto her, like a bundle of myrrh, and a cluster of camphire, ver. 12, 13, 14; atid Christ again praises her beauty, and particularly takes notice of her eyes, and her modest look, ver. 15; and she returns the encomium back to him, and expresses her pleasure and satisfaction in the house he had built for her, and the furniture of it, ver. 16, 17.
Verse I. The Song of Songs, which is Solomon’s.
Intending by the assistance of God, to open and explain this mysterious part of the sacred vrritiugs, it will be proper —
I. To enquire into, and establish the authority of this book.
II. Show the nature of it; it being a Song.
III. The excellency of it; it being called the Song of Songs.
IV. The penman of it; which is Solomon.
I. Ishall endeavour to prove the divine authority of this book, and vindicate it from those exceptions which are made against it; and
1st. It was always received by the ancient Jews,
Hieron. Prsefat. in Ezekiel. Origen. Prolog. Cant. Cantic. Seder 01am Rabba, p. 41. “In
Exod. fol. 59. col. 3. Edit. Sultzbac. Tide T.
Bab. Megillah, fol. 7. 1. Slaimon. Hilch. Abot Hatu- I
to whom the oracles of God were committed, as a
very valuable part of the sacred writings; and has been continued in the canon of the scriptures by the Christians in all ages to this very day. The Jews had always a very venerable esteem of it, calling it the holy of holies; forbidding their children the reading thereof, as well as the first chapter of Genesis, and the beginning and end of the prophecy of Ezekiel, until they were thirty years of age,” because of the mysterlousness and sublimity of it. They say,’’ that Solomon, when he was old and near death, the Holy Ghost dwelt upon him, and he compassed the books of Proverbs, Song of Songs, and Ecclesiastes. Their ancient book of Zohar’^ asserts, that Solomon composed it “by the inspiration of the Holy Spirit;” as does also the Targum upon this book, and R. Solomon Jarchi, and R. Aben Ezra, in their prefaces to their commentaries upon it; the latter of which has these words; “God forbid, God forbid,” says he, “that the Song of Songs should be written or understood of things obscene; but it is entirely parabolical, and had it not been of very great exceUeucy, it had not been written in the catalogue of the holy scriptures; for of it there has been no controversy, that it defiles the hands ‘’^ for though there was once a controversy’ among the wise men concerning the books of Proverbs and Ecclesiastes, who afterwards, as it became them, changed their minds; yet there never was auy concerning this, as appears from their 3Iisnah; where they say,’ that “all the scriptures are holy, but the Song of Songs is the holy of holies: and if the wise men have had any controversy, it has been only concerning Ecclesiastes;” so that this book appears to be authentic, according to the mind of the ancient as well as of the modern Jews; and as for the Christians, they have always looked upon it as a part of the holy scripture, a few only excepted, and have all along continued it in the canon as they found and received it. The ancient fathers and councils have always esteemed it sacred and venerable, not to take notice of authorities of a later date. The opinion of Theodorus of Mopsuest, who called the divine authority of this book into question, was condemned in
Yadaim, c. 3. sect. 5.
the second council of Constantinople, which was held about the year 553. This book also appears in the catalogue of the canonical books of scripture, established in the council of Laodicea, Can. 59, held about the year 364. It is likewise in Origen’s catalogue, recorded by Eusehius,^ as well as in that which Melito brought from the East, and sent to his friend Onesimus, who flourished about the year 140, So that thus lar, at least we can trace up the authority of this book among the Christians: not to take notice of the canons of the apostles, in which it stands as a part of canonical scripture: nor the Constitutions of the Apostles with the larger epistles of Ignatius, m which citations are made from this book; which, if genuine, would prove the reception of it in the Christian church still more early; but because they are generally looked upon to be spurious, they are not to be insisted on. And it may be farther observed, that not only Origen, but Wppolytics in the third century,’ Carpathins, Gregory Nyssene in the fourth, and Thpodoret in the fifth, and others in the following centuries, wrote commentaries upon this book; and Eusebius ascribes it to Solomon, and so does Alhanasiusy 2ndly. This book was written by one that was Qi’biTVivaro, divinely inspired; as appears by his being the penman of the books of Proverbs and Ecclesiastes; for why he should not be under the inspiration of the same Spirit in writing this, as he was in writing those, there appears no reason to conclude. The objection against it, taken from his great fall into lewdness and idolatry, produced by a late author,™ avails but little; especially, if, as some think, it should appear that it was written before; or if, with others, it is taken to be written after his fall, it will lie as strongly against the book of Ecclesiastes, which is generally allowed to be written after, as it does against this: besides, it has pleased the all-wise God, who gives no account of his matters to his creatures, to make use of men, after very great falls into sin, as amanuenses of his Holy Spirit, and peumen of the sacred scriptures, as David and Peter.
Srdly. The dignity and sublimity of the matter contained herein, show it to be no human composure; for never man spake or wrote like unto it; it is therefore called the Song of songs, being the most excellent of songs; which cannot be equalled by any, but surpasses all others, not only human but divine; it is preferred to all scriptural songs, which, as one” observes, would be blasphemous to do, was it not of a Divine rise and authority.
4thly. The majesty of its style bears a testimony to the divine original of it, which cannot be equalled by the most elaborate performances; it delies all the art and wisdom of man to come near it; and plainly shows itself to be the language of
Eccles. Hist. 1. 6. c. 25. Ibid. lib. 4. c. 26.
‘Euseb. Eccl. Hist. 1. 6. c. 22. .32. Contra
Marcellum, I. 1. c. 2. ‘Synops. S. Script. 1. 16.
God himself, whose voice is powerful and full of majesty.
5thly. The power and efficacy which it has in and over the hearts of men, is another evidence of its being the Word of God; which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a Biscerner of the thoughts and intents of the heart. This book has been jirofitable for doctrine, for reproof, for correction, for i?isf ruction in righteousness; which are so many arguments of its being given by inspiration of God; it effectually works in them that believe; it has been useful to thousands who have had their spiritual senses exercised, for the comfort of their souls, the raising of their affections, the increase of their faith, and their instruction in divine things: the reading and expounding of this excellent portion of Scripture have been owned by God for the good of multitudes, who arc so many sealing evidences of the authority of it.
6thly. The impartiality of it is another evidence of its divine original: the bride is here frequently introduced proclaiming her own weaknesses and infirmities, as in chap. i. 5, 6, and iii. 1, and v. 2, 3. Now was it a mere human composure of Solomon’s, celebrating the amours between him and Pharaoh’s daughter, would it be reasonable to suppose, that he should so manifestly and openly declare the defects and imperfections of his bride? But to consider it as a divine poem, expressing the mutual love between Christ and his church, it agrees very well with the other parts of the sacred writings, wherein the infirmities of God’s own people are not concealed; not even of those who were themselves the penmen of them; which is a strong proof of their divine authority.
7thly. There is a very great agreement between this and other portions of Scripture. Now this has been always looked upon as a considerable evidence of the authority of the sacred writings, that though they have been delivered at sundry times, and in divers manners, yet there has been always an entire harmony between them; the which also appears in this part of Scripture; for though it is delivered in a mysterious and figurative style, yet it admits of senses which are very agreeable to the proportion or analogy of faith; nay, in many places of the New Testament, there seems to be manifest allusions to this song, as will be hereafter more particularly observed: but notwithstanding all these evidences of its divine original, there have not been wanting persons who have called in question its sacred authority; as Theouorus of Mopsuest, whose opinion was, that it was not written by inspiration, but was only designed by Solomon to celebrate his amours between him and
■” Mr. Wliiston’s supplement to his essay towards restoring the text of the old Testament, p. 11. 12.” Durham Clav. Cant. p. 6.
Pharaoh’s ‘daughler; which opinion of his was condemned in the sixth century by the second council of Constantinople, as has been before observed: Castalio in the sixteenth century was condemned for the same opinion, by the senate of Geneva, and was ordered to depart the city upon it; Grotius in the last century seemed to be ranch of the same mind; and Mr. AVhiston in this has attempted in a set tract to weaken the authority of it, and make it appear to be a loose, profane, and amorous song: his proposition is this: “The book of Canticles is not a sacred book of the Old Testament; uor was it originally esteemed as such, either by the Jewish or Christian church;” witJi what truth this is asserted, will in some measure appear from what has been already said. The arguments by which he endeavours to confirm and establish this proposition, are as follow, which I shall particularly consider.
I. Because as he asserts, “It was not witten in his younger days, or when he was the good, the wise, the chaste, and the religious man; but long afterwards, when he was become wicked and foolish, and lascivious, and idolatrous.” And he affirms, that there are some very plain and particular chronological characters in tiris book, which determine it to belong to the latter and worse part of his life, and to that only. And,
The first passage in it, which he mentions to confirm this, is Cant. i. 9, where the church is compared to a compan>/ of Jiorses in FharaoKs chariots; which he imagines refers to those horses and chariots which Solomon, contrary to an express command, Dent. xvii. 10, had brought unto him out of Egypt,.! Kings x. 28, 29; when he began to degenerate from his former piety: in answer to which, it may be replied, that the comparison in the text under consideration, is not made to a company of horses brought out of Egypt, which ran in Solomon’s chariots; but to a company of horses in Egypt, which ran in Pharaoh’s chariots; so that the text falls very much short of proving what it is produced for.
His other chronological evidence of this book’s belonging to the loose and vicious part of Solomon’s life, is Cant. vii. 12, whei-e mention is made of the chariots of Amm’madih; in which he supposes there are more proofs than one of what he contends for; the first is, that here are chariots referred to, as used in Judea, which, he says, we only lueet with once before, since the days of Moses, namely, 2 Sam. viii. 4; though that appears to be a mistake; for Absalom prepar-ed himself chariots and horsemen, 2 Sam. xv. 1; as did Adonijah, 1 Kings i. 5; both which were before Solomon’s accession to the throne. His other proof from this text is, that this Amminadib was one of the twelve rulers of provinces, who man-ied Taphath the daughter of Solomon, 1 Kings iv. 11; and therefore he concludes that Solomon could not be a very young man when he wrote this book. To which I answer.
Ist. That it is not Amminadib but Abinadab, that is thei’e mentioned.
2ndly. That it was not Abinadab, but the son of Abinadab, that married Solomon’s daughter.
3rdiy. It is not likely that King Solomon’s son-inlaw should be a chariot drivir, as this Amminadib is thought to be by many interpretei-s, who was famous for his skill, courage, and swiftness in driving.
4thly. This is not the proper name of any person, but are two words, as R. Aben Ezra, and R. Solomon Jarchi observe, and should be rendered, the chariots of my free or princfli, people; and therefore afford no chronological character of any part of Solomon’s life whatever.
The last chronological evidence he mentions, page 10, and which he takes to be the principal and most evident one, which shows in what particular time of Solomon’s life this book was written, is chap. vi. 8, 9; where mention is made of sixty queens, and eighty concuhines, and virgins loithoiit number; which he thinks refers to Solomon’s wicked practice of polygamy, expressly forbidden, Deut. xvii. 17. To which I reply,
1st. That the allusion does not seem to be made to the number of Solomon’s queens and concubines, but to the custom of some princes in the East, which Solomon had in view; for the number of queens and concubines here docs not agree with the number of Solomon’s, recorded 1 Kings xi. 3, where he is said to have seven hundred wives, and three hundred concuhines, which is vastly different from the account which is given’ here: and if it should be said, that though when he wrote this book, he had not arrived to that prodigious pitch of wickedness in the practice of polygamy, to which he afterwards did; yet he had begun, and gone a great way in it, and had at the time he wrote it, such a number of wives and concubines as are here mentioned, which he refers to. I answer,
2udly. That it is not likely that Solomon should prefer one of his wives, and praise her above all the rest; which would have been the way to have alienated their affections from him, and made her the object of their envy, as well as have raised such domestic feuds and quarrels, which would not easily’^e laid. Besides,
3i*dly. It does not seem reasonable to suppose that those other queens and concubines of Solomon’s should speak so much io the praise and commendation of his lawful wife, as these are said to do here; which is not usual for such sort of pei-sons to do. As to those other texts referred (o, namely, chap. i. 3, 5, and ii. 7, and iii. 5, 10, 11, and V. 8, IG, and vi. 9, and viii. 4, 6, 7; produced by jNIr. “Wliiston, to prove that the person, who is the bridegroom in this song, loved many other women an3 virgins, of which his spouse is jealous; I need only say, that those texts do indeed express the love of the daughters
B 3
of Jerusalem to him, and the notice which the spouse took of them, for whom she appears to have a very great value and affection, to whom she often points out her beloved, and directs them to observe the transcendent excellencies and beauties of his person, as well as strictly charges them to give him no disturbance: yet she also signifies her very great love and regard to him; but no where insinuates any wandering affection or wanton love in him unto others, or that she was jealous of him upon that account.
II. his next reason, page 12, 13, is, “that there is no foundation for an allegorical, or mystical sense of this book; there being not the least sigQ of a sober, virtuous, or divine meaning therein, nor any thing that in the least concerns morality or virtue, God or religion, the Messiah or his kingdom;” which, if true, would indeed go a great way against the authority of it; but I hope the following Exposition will make it appear that there is a good fouudatioa ia it for a mystical or allegorical sense, agreeable enough to the analogy of faith; as well as show that there are many things in it which encourage morality and virtue, promote the cause of God and religion, and concern the Messiah and his kingdom; and Mr. Whiston has not thought fit to give any one instance which discovers the contrary.
III. He says, page 13, that “the introduction of double or mystical senses of Scripture among the Jews, is much later than the days of Solomon, and cannot therefore be supposed to belong to any book of his writing:” but this does not appear to be true, for surely the speech of Jotham to the men of Shechem, recorded in Judg. ix., must be understood in an allegorical or mystical sense; and Nathan’s parable, 2 Sam. xii. I, which was delivered before Solomon’s time. Moreover, the forty -fifth Psalm is of the very same strain, and bears a very near resemblance with this song, which was written by David, Solomon’s father; besides, suppose this allegorical and mystical way of writnug had not been used before by the inspired writers, it is no argument that it should not be used now, as it was afterwards in the writings of the New Testament, as Mr. Whiston confesses, page 22.
IV. Another reason which he produces, page 23, is, that “neither the contemporary nor succeeding writers of the Old Testament, ever quote or allude to this book of Canticles, nor to any part thereof, upon any occasion whatsoever.” The same may be said of many other books of the Old Testament, whose authority was never yet called in question; nor can this be looked upon by judicious persons, a sufficient reason why any of them should.
V. He says, page 24, “The apocryphal writers of the Old Testament, never quote nor allude to this book, nor to any part thereof, upon any occasion whatsoever.” Which I persuade
Contr. Apion. 1. 1.
myself, will be no ways shocking or stumbling to any thoughtful Christian, nor be looked upon by them as a sufficient objection against the authority of it; had they expressly op|)osed it, it could not have been very cousiderabiy improved against it, much less will their silence have any force to explode it; and yet after all, in Eccl. xlvii. 18, Solomon is admired for his Songs, Proverbs, and Parables.
VI. He urges, page 25, that “Philo, the eminent Alexandrian Jew, who was not coutempoi-ary with Christ and his earliest apostles, and who was prodigiously fond of mystical or allegorical senses of Scripture, does yet never cite nor allude to this book of Canticles, nor to any part of it, on any occasion whatsoever.” Be it so, that it is not once cited or alluded to in his writings; for though they are voluminous, there are but few citations of Scripture in them; yet it does not follow from thence that it must be spurious. Many books in the canon of Scripture, whose authority is unquestionable, would yet stand upon a very precarious foundation, if citations out of them and allusions to them in human writings, were absolutely necessary to their continuance ia it.
VII. What he lays a considerable stress upon, and makes the main foundation for the exclusion of this book, is, that Josephus not only neither cites nor alludes to it, but has also left it out in his catalogue of the sacred writings. That he should neither cite nor allude unto it, in writing a history, need not be wondered at; but if it caa be made to appear that it is not to be found in his catalogue, it will indeed be a considerable objection against it. Now the account which Josephus” gives of the sacred writings among the Jews is only this, namely, that they had only two-and-twenty books, five of which are books of Moses, thirteen written by the prophets, and the other four contained holy hymns and moral precepts. Now in this account he seems to have regard to the division of books of the Old Testament into three parts, p used by the Jews; which was first, the Law; secondly, the Prophets; and thirdly, the Hagiographa; which our Lord also takes notice of, Luke xxiv. 44, where he saith. These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were loritten in the law of Moses, and in the Prophets, and in the Psalms, concerning me; where by the Psalms is meant the whole third part called the Hagiograplia, because it began with that book; which also contained the most plain and manifest testimonies, of the person, office, and sufferings of Christ; more than any other book in that part did. Now the order of the books, according to this division of them, which Josephus had a regard to, was this, namely,
Iu the Law, which was the first division, stood
p Buxtorf. Tiberias, c. U.
These are the five f
books of Moses, ac-
cording to Jose-
phus. I
1. Genesis.
2. Exodus.
3. Leviticus.
4. Numbers.
5. Deulerouomy.
la the Prophets, which was the secoad divisiou, stood
1. Joshua.
2. Judges, with Ruth;
which make but one
book.
3. Samuel I. and II.
but one book, hence
Samuel is called a
prophet, Acts xiii.
20.
4. Kings I. and II. but
one book.
5. Isaiah.
6. Jeremiah, with the
Lamentations, but
one book.
7. Ezekiel.
8. Daniel.
9. The twelve minor
prophets, but one
book. See Mark i.
2, Acts vii. 42.
10. Job.
11. Ezra and Nehemiah, but one book.
12. Esther.
13. Chronicles I. and
II. but one book.
In the Hagiographa, which was the third divisiou, stood
These are the thirteen
books of the prophets, according to
Josephus.
These are the four
books containing
holy hymns and mo-
ral precepts, according to Josephus;
1. Psalms.
2. Proverbs.
3. Ecclesiastes.
4. Solomon’s Sons
in all twenty-two.
From hence it appears, that there is no force in this objection; nor has Mr. Whiston any reason to charge Dean Prideaux with forcing this book of Solomon’s Song into Josephus’s catalogue; for his twenty-two books cannot be made up without it; though the Dean had no manner of reason to leave out the book of Chronicles, seeing Ezra and Nehemiah, which he makes to be two books, are comprehended in one by the Jews, which he himself also observes. 1 The Jews indeed, at this present time, reckon the books of the Old Testament to be twenty-four, and that by making Ruth, which is a continuation of the history of the book of Judges and the Lamentations, which wove written by Jeremy, and so properly belong to him, two books distinct by themselves; and even in this account of theirs of the sacred writings, this book of Canticles keeps its place, nor did they ever pretend to exclude it.
VIII. Another argument used by Mr. Whistou,
page 29, is, “our blessed Saviour himself does never once make the least allusion to this book, or to any part of it, on any occasion whatsoever.” To this I reply, that it appears plain and manifest, that several phrases used by our Saviour bear a near resemblance with, are allusions to, and seem to be taken out of this book -. thus the ellicacious grace of God is expressed by drawing, John vi. 44, agreeable to Cant. i. 4. In his discourse with Nicodemus, he compares the Holy Spirit to the wind, John iii. 8, which metaphor is used. Cant. iv. 16; likewise he seems manifestly to allude in Matt. xiii. 62, where tke instructed Scribe is said to bring forth things new and old, to Cant. vii. 13; where the very phrase is used: as also his comparing the church to a vineyard, and letting it out to husbandmen, are very agreeable to, and are the very phrases used. Cant. viii. 11, 12. To all which might be added, several other resemblances and allusions, which are to be found in the evangelic history, as Matt. XXV. 1, 5, compared with Cant. v. 2, and Matt. ix. 13, John iii. 29; where Christ is called the bridegroom, and the disciples the children of the bride-chamber, agreeable to the several parties in this song.
IX. He says, page 30, that “when St John, the beloved disciple, came at the end of his Revelation, to this very matter of the marriage of the Lamb, or Messias; yet have we not a word of it; that is, this book, nor the least allusion to it, nor to any part of it, whatsoever.” That John, in his book of Revelation, refers and alludes to this of Solomon’s song, seems undeniable; every one may easily observe what a likeness and resemblance there is between the description which the spouse gives of her beloved in Cant. v. and that which John gives of Christ in Rev. i. Moreover, the phrase of Christ’s standing at the door, and knocking. Rev. iii. 20, manifestly refers unto, and plainly appears to be taken out of Cant. v. 2; where the spouse says. It is the voice of my beloved that knocketh, saying. Open to me, &c. Besides, what John says of the marriage of the Lamb, and the preparation of the bride for it; if it is not an allusion to, yet it is a confirmation of what is said in this book, where the church is represented as beautifully arrayed and adorned, and as passionately wishiug for the consummation of the marriage; nay, this is spoken of as completed, Caut. ii. 16; and the glory and pomp of the solemuity described. Cant. iii. 11; with the joy that was expressed on that occasion: for there the day of his espousals is called the day of the gladness of his heart; also it deserves our notice, that those two books of Revelation and Solomon’s Song, conclude much in the same manner. John closes his book of the Revelation, and with it the canon of the scriptures, with a passionate wish for Christ’s second coming, saying. Amen: even so, come. Lord Jesus; and the church concludes the book of Solomon’s Song thus: Make haste, my beloved, and be thou like
‘i Connexion of the history of the Old and New Testament, part. I. book 5. p. 332. 8vo.
to a roe, or to % young hart upon the mountains of spices.
X. As what he Ihiuks will much prejudice the authority of this book, he says, page 30, that “the writers of the kaowa books of the New Testament, with their earliest companions, the apostolical fathers of the first century; St. Matthew, St. John, St. Peter, St. Paul, St! Mark, St. Luke, St. James, St. Jude, St. Clement in his epistles, St. Barnabas, that prodigious allegorizer, and St. Hernias; I may add, says he, and St. Polycarp also, one of their later companions, do never once cite or allude to this book of Canticles, or to any part of it, ou any occasion whatsoever.” That the evangelists, Matthew and John, either in using their own, or in recording the words of Christ, have alluded to some passages in this book, I have already shown: and the same may be said of the other evangelists, Mark andLuke, who mention several of the very same things; for which see Mark ii. 19, 20,” and xii. 1, Luke v. 34, 35, and xx. 9; and it seems very evident, the apostle Paul has reference to it in many passages of his writings, as will appear from comparing 3 Cor. ii. 14, 15, 16, Eph. V. 2, with Cant. i. 3, as also Col. ii. 16, 17, Heb. X. 1, with Cant. ii. 17, andiv. 6, to which may be added Eph. v. 27, compared with Cant. iv. 7. So that seeing there are so many passages in several of the writers of the known books of the New Testament, which bear so near a resemblance, and have so manifest an allusion to some parts of this book, it need not much concern us that Clement, Barnabas, Herraas,aud Polycarp take no notice of it.
XI. What he thinks will much prejudice the authority of this book, is, ‘“’ that the Apostolical Constitutions give no manner of reason to suppose that this book of Canticles was then looked upon as a book of scripture, but the direct contrary.” Now those books called The Constitutions of the Apostles, by Clement, Mr. Whiston looks upon to be truly authentic and apostolical; when they appear manifestly to be spurious, entirely destitute of apostolical authority, are of a much later date than the limes of the apostles, and contain several things and doctrines directly opposite unto them. As for
nstance, praying with the face to the east is enjoined, 1. 2, c. 57, andl. 7, c. 44. Trigamy is asserted to be an indication of incontinency; and such marriages as are beyond the third, are called manifest fornication, and unquestionable uucleauness, 1. 3, c. 2. Anointing with oil in baptism is enjoined, L 3, c. 15, 16, andl. 7, e. 27, 41,42. The keeping of the day of Christ’s nativity, Epiphany, the Quadragesima, or Lent, the feast of the passover, and the festivals of the apostles, 1. 5, c. 13, and 1. S, c. 33. Fasting on the fourth and sixth days of the week. 1. 5, c. 15. Baptizing of infants, 1. 6,
‘Vide CarranzDB Summ. Concil. Coiic. Couatantinop. 6. Can. 2. Since I wrote this, I have met
with an answer to these arguments of Mr. “Whiston by the very learned Carpzovius, Professor of Divinity in the University of Leipsecli, published in his Critica Sacra, par. 3, which was printed in the
c. 15. Singing for the dead, and honouring of their relics, 1. 6, c. 30. Nay, praying for saints departed, 1. 8, c. 41, 42,43, 44. As also crossing with the sign of the cross in the forehead, 1. 8, c. 12. IMoreover the Lord’s Supper is called au unbloody sacrifice, 1. 8, c. 23, and 1. 8, c. 5, 46. It is likewise asserted, that Christ, in the celebration of that ordinance, mixed wine and water in the cup, 1. 8, c. 12. Nay, concubines, coutinuing so, are allowed an admittance to a participation of that sacred ordinance, 1. 8, c. 32; with many other things which appear foreign enough from the simplicity of the apostolic age, doctrine, and practice. And now who that reads and considers these things, will ever think that those writings can furnish out an argument sufficient to prejudice the authority of the book of Solomon’s Song? Had anything been said in them, which was expressly against it, it would scarce have deserved consideration, much less should their silence about it be improved as an evidence against it. Aud yet after all, it is pretty to observe how much Mr. Whiston himself is foiled with two passages in them, which appear to be allusions and references to a passage in this book: the one is in 1. 6, c. 13; where the false apostles are called aXoixinoiv fiepiSes Koi ■)(ajj.aiQrjKaiv a/j,Treluppa)v acpavaralj/ie poriio/i o/foxas, and the spoilers of the low vineyards. And again in the same book, c. 18: where those same persons are said to spoil the church of God, ws a(i>TreKes IJLiKpol a/xTreA&y’as, as the little foxes do the vineyards; which are manifest references to (ant. ii. 1; and over-agaiust the latter of which passages Mr. Whiston himself has placed this text as referring to it in the edition of the Constitutions which he has published. Now to evade the force of this, he is obliged to make this part of the work to be of a later date than the ret, even later than the dessruction of Jerusalem; lest this book of Canticles should appear to have obtained authority too early in the worhL He acknowledges that it is in the catalogue of the sacred writings mentioned in the Canons of the Apostles, Can. 85; which he looks upon to be genuine and authentic, though he questions its being in the original copies of those Canons; he allows, that Ignatius, in his larger epistle to the Ephesians, cites Cant. i. 3, 4; and is very willing to grant it a place in Melito’s catalogue, which I have before mentioned: so that from the whole it appears, that the Apostolical Constitutions are so far from raakiug against the authority of this book, that they rather make for it; though their testimony is good for nothing, the whole being a spurious work, and carries in it evident marks of falsehood and impiety, and was condemned as false and heretical by the sixth general synod held at Constautinople,”’ about the year GSO.
year 1728, the same year my Eposition of this Book first came out. In the year 1729 was published a translation of the Critica Sacra into English, so far as it is concerned with 3Ir. Whiston, by Moses Marcus, a converted Jew.
Thus have I considered the several arguments and objections produced by ilr. Whiston to disprove the sacred authority of this book, which, notwithstanding, appears to have a divine stamp upon it.” There is one objection more made against it, which I think Mr. Whiston has taken no notice of, and that is, that no proper name of God is to be found in this Song. To which I reply, in the words of Mr. Durham;’ 1. “That it is so also in other scriptures, as in the book of Esther; the scrip, ture’s authority doth not depend on naming the name of Gad, bat on having his warrant and authority. 2. This Song being allegorical and figurative it is not so meet nor consistent with its stile, to have God named under proper names, as in other scriptures: Yet, 3. There are titles and descriptions here given to an excellent person, which can agree to none other but Christ, the eternal Son of God: as. The King; 0 thou whom my soul loveth; the chief of ten thousands; the Rose of Sharon, and the like; whereby his eminency is singularly set out above all others in the world.” And yet after all, the name of God, Jah, the same with Jehovah, and a coutractiou of that, is mentioned in it, which is the greatest of the divine names, and is expressive of the being, eternity, and immutability of God. It is in chap. viii. 6, n’-n2n:io, the flame of God, or Jehovah, which we render a most vehement flame; the sense being increased by the word Jab being added, as the word God to mou7itains and cedars, in Psal. xxxvi. 6, and lxxx. 1 0; for these are not one word, as Ben Asher thinks; but two, according to Ben Naphtali and Aben Ezra; see the exposition of the place.
Since the second edition of this Exposition was published in 1751) I have met with two learned gentlemen; I am sorry for it, and that I am obliged to take notice of them, who think that this book is of a later date than the times of Solomon, and so of course none of his, and which must sap the authority of it. The one observes,” that the word David, from its first appearance in Ruth, where it is written Tn, without the yod, continues to be so written through the books- of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel, but appears with a yod im, in the books of Chronicles, Ezra, Nehemiah, and Zechariah; wherefore he suggests, that if it was customary to write this word without a yod till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence against the antiquity of the Canticles, and its being made by Solomon, since this name is written with a yod in Cant. iv. 5; the only place in it in which it is used. But in answer to this, it must be said, it is not fact that the word is universally used without the yod in the books mentioned, particularly in the book of Kings: for the authors of the Masorah have observed on 1 Kings iii. 14, that it is five times written full, as
Tn Clav. Cant. p. 5.” Dr Kennicot, Dissert.
1. p. 20, &c.” T. Bab. Beracot. fol. 30. I.
they call it, that is, with a yod, T^^, three of the places in the book of Kings I have traced out, 1 Kings iii. 1-4, and xi. 4, 36; and have found it so written in all the printed copies I have seen; and so it is read by the Eastern Jews in Ezek. xxxvii. 24; and in several printed editions of Ezek, xxxiv. 23. This learned man is aware that it is so written once in Hosea, and twice in Amos; books written two hundred years before the captivity; but then he observes that in the two last places in Bomberg’s edition it has a little circle (o) to mark it for au error, or a faulty word, though none over the word in Hosea: But it should be known, that that circle in hundreds of places is not used to point out any thing faulty in the copy, but is only a mark referring to the margin, and to what is observed there: and be it, that it does point out an error or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the yod, which observation destroys the argument from it; and so it is read in that place in the Talmud’*’ without it, and in the ancient book of Zohar ;^ and indeed it seems as if it was read without the yod in the copies seen by the authors of the Masorah, since in their note on 1 Kings iii. 14 besides the five places where it is written full, or with the yod, they say it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah, but make no mention of Solomon’s Song; which one would think they would have done, had it been so written there in the copy or copies before them: so that upon the whole, the agument. if it has any force in it, turns out for, and not against the antiquity of Solomon’s Song. But this matter stands in a clearer light by observing the larger ilasorah on 1 Kings xi. 4, and on Ezek. xxxiv. 23, in which the live places are mentioned where this word is written full, 1 Kings iii. 14, and li. 4, 36, Cant. iv. 4, Ezek. xxxiv. 23; in which places this word was originally so written, as well as throughout Chronicles, the twelve prophets, and Ezra; so that in all these places it is marked not as a faulty word, but as rightly written, though different from what it is in other places. The other learned man,^ forms his argument from the use of the word mn’nD, in Job XV. 30, and in this Song, chap. viii. 6, his words are, “I am much deceived if this word be not a strong proof of the age of this poem, (the book of Job) for it is not found but in Ezekiel and the Song of Solomon, the one written during the captivity, and the other after it.” This proceeds upon a false piece of criticism in a twofold respect; for he adds, “its construction which is evidently XD for ■!©«, and nan”?, the constructive form of nnn’?, flamma, shows very clearly its age; since that manner of abbreviation is not found in the books undoubtedly written before the captivity.” For 1st, this abbreviation appears in books much more
1 Heath, Comment, ou
=■ In Gen. fol. 114.3.
Job XV. 30.
ancient than that not only in the book of Solomon’s Soug, the antiquity of which is not only to be set aside by this observation, but frequently in the book of Ecclesiastes, undoubtedly written by Solomon, and in the Psalms of David his father before him; for it is not only in psalms without a title, all which are supposed by some to be David’s, as in Psalm cxxix. 6, 7, csxsv. 2, 8, 10, cxxxvi. 23, and cxlvi. 5; but also in psalms which bear his name, as in Psaj. cxxii. 3, 4, cxxiv. 2, 6, cxxx. iii. 2,
3, and cxliv. 15; yea, it was in use long before the times of David, even in the times of the Judges. Deborah has it in her song, ‘rropD Ti’op ir, Judges V. 7, and in other places in that book, chap. vi. 17, and vii. 13, and viii. 29. 2ndly. It is a mistake that the construction of the word nznbv, is ld for nic.^, and nin”?; for in that word is not servile but radical, as Aben Ezra and Ben Melech observe; it is an addition to the Hebrew word after the Chaldee manner, and its derivation from a root in the Chaldee or Syriac language, snbir, which siguifies to kindle, inflame, and burn, as appears, not only from all the Syriac and Chaldee Lexicons, but from the frequent use of the word in the Syriac version of the Old Testament; nor is this the only Chaldee or Syriao word in Solomon’s Song; see chap. i. 17, and ii. 11. Though perhaps as this writer from’ the Chaldaisms, Syriasms, and Arabisras in the book of Job, argues its being a production of a later age than what is usually assigned to it; so another of the same way of thinking and reasoning may conclude from some Chaldee words used in Solomon’s Song, that it must be of a later age than his: but why may not Solomon be thought to make use of Chaldee or Syriac words as well as his father David, who makes use of words in the Syriac signification of them, as in Psal. li. 4, compared with Rom. iii. 4, and Psal. Ix. 4, and with Syro-chaldaic affixes, Psal. ciii. 3,
4, 5, and cxv. 7, 10? and why may not David and Solomon be thought to understand Chaldee or Syriac as well as Hezekiah’s courtiers? see 2 Kings xviii. 26; and certainly Solomon must understand it, if what is said of him is true, though 1 lay no stress upon it, that he wrote the book of Wisdom in the Chaldee language,” though not by iuspiration. Moreover, since the Hebrew, Chaldee, Syriac, Arabic, &c., are supposed to be dialects of the same language, why may not a word in one dialect less frequently used in a book appear in it without determining the age of it? since one dialect may be as early or nearly as early as another, and can be no evidence of a book being of a later production than is generally thought, or of it being written when the purity of the Hebrew language began to decline, and after the dispersion of the Jews throughout the East, when it began to receive a taint of the other dialects, as this writer suggests; for what taint of the other dialects, as he calls it, did the Hebrew language receive in the captivity, and by the dispensation of the Jews?
Preface, ibid, p, li.
what appearance is there of Chaldaisms, Syriasms, &c., in the book of Haggai, Zechariah, and Malacti, excepting the names of the months, books written after the captivity, more than in any books before, or even so much? are they not written in as pure Hebrew as any of those books, which may be thought to be written when that language was in its greatest purity? and if so, a few words in another dialect here and there in a book, is no rule to judge of a book by, and determine the age of it. Upon the whole, it is irresistibly clear, that the sacred and divine authority of this book remains firm and unshaken, notwithstanding the above objections made against it; nor is there any reason for persons to scruple it, much less to reject it from the canon of the scriptures, nor to question in the least the antiquity and authenticity of it. I proceed,
Secondly. To consider the nature and subject of this book; it being a Sony in which the bride and bridegroom, with their friends and companions, and daughters of Jerusalem, bear their several parts; and it beiog a divine song, is, no doubt, intended for the glorifying of Christ, the cheering and refreshing of his church, and also the edification of others; for it is the duty of saints to be teaching and admonishing one another in psalms, and hymns, and spiritual songs; singing with grace in their hearts to the Lord, I shall not enter into the consideration of the controversy, whether singing of the praises of God vocally, is an ordinance to be used under the New Testament, though I firmly believe it to be so; nay, that it is one of the most noble, and most glorious branches of religious worship, it being that which comes nearest to the employment of saints in a glorified state; and what requires a great deal of light, knowledge, experience, faith, and love to perform in a right way and manner; nor shall I need to observe those several cases of conscience” concerning singing, which have a very good solution from this song; such as these, namely, whether the distressed cases of God’s children may be sung, or they sing when in distressed circumstances: whether complaints of their sins, failings and iufirmities, may be put into their songs: whether eases diflerent from theirs, yea, such as they have not attained unto, may be sung; as also whether it is lawful to sing the praises of God in mixed assemblies; all which may be answered in the afiirmative, and for which this song affords a sufficient foundation; the church here briugiug her sorrows and distresses into this song as well as her comforts and privileges, chap. i. 6, and iii. 1, and v. 7, nay, her sins and failings, chap. i. 5, 6, and V. 2, 3, 4. Very different cases are also here sung; yea, such, which, if taken in a strict sense, she had not fully attained to, as in chap. viii. 12. Moreover, she sings in the presence of, and joins with the virgins, and daughters of Jerusalem, who seemed in a great measure to be ignorant of Christ. R. Azarias, Imre Binah, c. 57. fol. 175. 2.
chap. V. 8, 9, and vi. 8, 9, 10; al! which are largely and judiciously insisted upon by the excellent Mr. Durliam, in his Exposition of this place, to which I refer the reader. I proceed more particularly to consider the nature and subject of this song; which,
1st. Is not a celebration of the amours between Solomon and Pharoah’s daughter, which has been the opinion of some, as has been already observed; for there are some things in it which are spoken of this bridegroom, which cannot be applied to Solomon, as that he was both a king and a shepherd, as in chap. i. 4, compared with v. 7, that he was his wife’s brother, and she his sister, chap. V. 2, and viii. 1. Nor is it likely that Solomon would ever give such commendations of himself, as are mentioned in chap. v. 10, &c. There are also many things spoken of the bride, which by no means agree with Pharoah’s daughter, as that she was a keeper of the vineyards, chap. i. 6, and yet a prince’s daughter, chap. vii. 1; that she should be represented as running about the streets in the night, unattended, chap. iii. 2; and be exposed to the blows and contempt of the watchmen, chap. v. 7; besides, several of the descriptions here given of her, if taken in a literal sense, would rather make her appear to be a monster than a beauty, as chap. iv. 1 — 5, and chap. vii. 1 — 5; all which agree very well, when understood of Christ and his Church. Nor
2ndly. Is it typical, that is to say, this book does not express the amours and marriage of Solomon and Pharoah’s daughter, as typical of that inexpressible love and marriage-union between Christ and his church; it is true, there is some resemblance between natural and spiritual marriage, as is manifest from Eph. v. 23, 24, 25, 29, 31, 32; nor is it altogether to be denied, that Solomon was a type of Christ, in some respects, in his marriage of that person; but that this book is an epithalamium, or nuptial song composed by him on that occasion, and that in such a manner, as at the same time also to be expressive of the love of Christ to his church, must be denied; for Solomon’s marriage with Pliaroah’s daughter was at least twenty years before this book was written, as appears from chap, vii. 4; where mention is made of the tower of Lebanon, by which seems to be meant, the house of the forests of Lebanon, or some tower near unto it; now he was seven years in building the temple, 1 Kings vi. 38, and thirteen more in building the temple, 1 Kings vii. 1, after which he built this, V. 2. From hence it may be reasonably concluded, that this book was not penned on auy such occasion; for Solomon would never write a nuptial song twenty years after his marriage, which should have been sung the same night he was married, !M. Bossuet’’ has an ingenious conjecture, though it seems to be without a solid foundation, that whereas the nuptial feast with the Hebrews was kept seven days, this song is to be
distributed into seven parts, a part to be sung on each day during the celebration. The first day, chap. i. ii. 6; the second day, chap, ii. 7 — 17; the third day, chap. iii. v. 1; the fourth day, chap. V. 2 — vi. 9; the fifth day, chap. vi. 10 — vii. 11; the sixth day, chap vii. 13 — viii. 3; the seventh day, chap. viii. 4 — 14. Nor,
3rdly. Is this book prophetic, expressing the state of the church and kingdom of Christ in the several ages of the world, with regard to particular historical facts and events, which had befel or should befal it, either under the Old or New Testament-dispensation; this way indeed go most of the Jewish interpreters, as the Targum, R. Solomon Jarchi, and II. Aben Ezra; who have been followed by many Christian writers, though with more judgment and greater regard to the analogy of faith, as well as to the times of the New Testament: and who consider this book as describing the state of the church of God, whether the church under the legal dispensation, from the times of David and Solomon; and before, and in, and after the captivity to the birth and death of Christ; or the church under the gospel-dispensation, in its beginning, progress, various changes, and consummation, as Brightmau and Cotton. Others interpret this book as pointing to the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Hennischius; which last writer makes this distribution of them: 1. The church at Ephesus, Cant. i. 5 — 17; from the ascension of Christ to heaven, A. C. 33, to 370. 2. The church at Smyrna, Cant. ii. 1 — 17, from A.C.371 to 707. 3. The church at Pergamos, Caut. iii. 1 — 11, from A. C. 708 to 1045. 4. The church at Thyatira, Cant. iv. 1, to chap. v. 1, from A. C. 1046 to 1383. 5. The church at Sardis, Cant. v. 2, to chap. vi. 8, from A. C. 1384 to 1721. 6. The church at Philadelphia, Cant. vi. 9, to chap, vii. 14, from A. C. 1722 to 2059. 7. The church at Laodicea, Cant. viii. 1 — 14, from A. C. 2060, and onwards. But hereby the book is made liable to arbitrary, groundless, and uncertain conjectures, as well as its usefulness for the instruction and consolation of believers, in a great measure, is laid aside; for then such and such pai’ts of it, which regard the church and believers, in such an age or period of time, can only be applied to them that lived at that time, and not to others; whereas all, and every part of this song, the first as well as the last, is applicable to believers in all ages of the world, which is a manifest proof that it cannot be historical, or prophetical. But
4thly. The whole is figurative and allegorical, abounding with a variety of lively metaphors, and allusions to natural things; and so may be illustrated by the various things of nature, from whence the metaphors are taken, and to which the allusions be, and by the language and behaviour of
Vide Lowth. de Sacr. Poef. Hub. Prtelect. 30. p. 393, Ja4. and Not. Michael, in ibid. p. 156 — 159.
natural lovers to each other, and which are to bo observed in love- poems, though here expressed more decently and beautifully. This divine poem sets forth in a most striking maoner the mutual love, union, and coramuniou, which are between Christ and his church; also expresses the several different frames, cases, and circumstances which attend believers in this life; so that they can come into no state or condition, but here is something in this song suited to their experience: which serves much to recommend it to believers, and discovers the excellency of it. Which,
Thirdly. Comes next to be considered, it being called the Song of songs, for this reason, because it is the most excellent of songs; so the holy of holies is used for the most holy, and the King of kings and Lord of lords, for the greatest King and chiefest Lord. This song is more excellent than all human songs; there is no comparison between them, either in the subject, stile, or manner of composition: it has the asceudaut of all those thousand and five songs which Solomon himself made, of which we read 1 Kings iv. 32, nay, is preferable to all scriptural songs; the subject of it being wholly and purposely the love of Christ to his church; its style is lovely and majestic; the manner of its composition neat and beautiful; and the matter of it, full and comprehensive, being suited to all believers, and their several eases: This song indeed contains all others in it, and has nothing wanting and deficient therein. The Jews say in their ancient book of Zohar,’^ that “this song comprehends the whole law; the whole work of the creation; the secret of the fathers; the captivity of Egypt, and the coming out of Israel from thence; the song that was sung at the sea; the covenant of mount Sinai; the journey of the Israelites through the wilderness; their entrance into the land of Canaan; the building of the temple; the crown of the holy name; the captivity of Israel among the nations, and their redemption; the resurrection of the dead; and the sabbath of the Lord, which is, and which was, and which is to come.”
Fourthly. The author or penman of this song is said to be Solomon; the Song of songs, which is Solomon’s; that is, which is of, or concerning Solomon,’’ as the words may be rendered; and so respect the subject of this song, which is Christ, the true Solomon, of whom Solomon was an eminent type, as is at large shown in several particulars, on chap. iii. 7. Now it is he that this song treats of; the transcendent glories and excellencies of his person; his inexpressible love unto, care of, and concern for his church and people, together with the nearness of access unto and sweet comraunioH and fellowship with himself, which he indulges them with, are here particularly expressed and set forth; so that it may well be called the Song of songs, which is concerning Solomon; though
In Exod. fol. 59. col. 3. * noVcV de Solomone Cocceius. so Midrash in loo. See his
perhaps, the words may regard Solomonas the author and penman of it, who was used by the Holy clmst as his amanuensis therein, which was no small honour to him; his wisdom, riclics, and grandeur, did not set him above an employment of this nature; nay, his being concerned herein, was a greater honour to him than all the rest: and it may not be amiss to observe, that his royal title, as king of Israel, is here omitted, which yet is put at the beginning of both his other books. Proverbs and Ecclesiastes; the reason may be, either because such a title, expressive of majesty, would not as well have suited a song of loves; or else it is purposely omitted, lest he should be thought to be the king, so frequently spoken of in this song; or rather because that the subject of this song is the King of kings; and therefore, whilst he is speaking of the things which he had made, touching the Icing, he lays aside his own royal title, veils his majesty, and casts his crown at the feet of Him, by whom kings reign, and princes decree justice. The time of his writing this book does not appear very manifest; some think that he wrote it in his youthful days, the subject being love, and the manner of its writing being poetry, both which the youthful age mostly inclines to, and delights in; but it appears from what has been already said, that it was not written until twenty years after his marriage, when he could not be a very young man; and so might be written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Liglitfoof is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer-house in Lebanon, to which he supposes he alludes in chap. iv. 3, and vii. 4; and upon his bringing Pharaoh’s daughter to the house prepared for her, 1 Kings ix. 24. The Jewish chrouologer’ says, that the books of Proverbs, the Soug of songs, and Ecclesiastes, were all written in his old age, as indeed the last seems to be; and perhaps he wrote this also a little before his death, after his fall and repentance, when he had had a larger discovery of the love of God unto his own soul, notwithstanding all his sins, failings, and infirmities; and so a proper person for the Holy Ghost to use in setting forth the greatness of Christ’s love to his people, and the several diflereut states, conditions, cases, and circumstances, which they are, at one time or another, brought into in this life, of which he had had a very great experience. But from the title, I shall now proceed to the consideration of the book itself; which thus begins,
Verse 2. Let him kiss me with the kisses of his mouth; for thy love is letter than wine.
Having considered the title, now follows the song itself, which begins with these words; and it
works, vol. 1. p. 7r.. ‘In Seder 01am Rabba, c.
15. p. 41. so Shir ilashirim, fol. 3. 3.
being dialogae-wise, where several parties areconceraed, and do interchariireably speak, it will be therefore necessary, in order to explain them, to consider,
I. Who the person is that speaks and begins the song.
II. To whom this speech is directed.
III. The nature of the request that is made. And,
IV”. The reason of it.
I. Let us consider who the person is that speaks; it appears clearly to be the church and bride of Christ, who here begins and continues speaking to ver. 8. She first directs her speech to Christ, in this and the two following verses; in ver. 5, 6, she turns herself to the daughters of Jerusalem; and then again to Christ, in ver. 7, she begins the song, which,
1st. Does not suppose that she was first in her love to Christ: she was not beforehand with him, neither in her love, nor in the expressions, and manifestations of it; for he had loved her with an everliistiug love, and therefore had thus sweetly drawn her with the bands of hue, to himself. Christ is first, both in his love and in the discovery of it; for toe love him because he first loved US; it is the manifestation of Christ’s love to our souls, which causes us to love him again, and in some way or other to show it.
2ndiy. Neither does it suppose, that her love to Christ, and desires of his presence and company, were more ardent than his were to her; for as Christ’s love is prior to ours, so it far exceeds, and is much superior to it; neither can believers be more desirous of Christ’s company than he is of theirs. But,
3rdly. It shows that she was impatient of delay, and could not bear his absence any longer; she was sick of love; for hope deferred makeih the heartsick; she had, perhaps, been hoping, waiting for, and expecting his presence a considerable time, and he was not come; therefore growing impatient, breaks out in this abrupt manner. Let him kiss, ^-c, or, “Oh, that he would kiss me with one of the kisses of his mouth! I cannot be easy unless he does.”
4thly. She speaks as one who Iiad had experience of Christ’s love; she knew how sweet the kisses of his mouth were, and how delightful his company had been to her in time past; she had tasted that the Lord loas gracious; and therefore was so earnestly desirous of the returns of these love-visits, venting her heart and soul in these passionate wishes and desires. And,
5thly. Though Christ gives the first discoveries of love on his part; yet when the church is espoused unto him, it highly becomes her to show an affectionate regard unto him, and strong desire after his company.
II. It will be proper to take notice of the person to whom this speech is directed, and that is Christ; and the form of speech here used, is
also worthy our regard; here is no particular mention made of any person; no one particularly named, whose company she desired; but only him, let him kiss me, cj’c, it is a relative without an antecedent, of which we have many instances in scripture, as Ps. lxxxvii. 1, Isa. liii. 2, Lam. iii. 1, unless we suppose that the antecedent to it is Solomon, in ver. 1, let him, that is, Solomon, or Christ, who is Solomon’s antitype, whose song this is, and who is the subject of it: Let him, I say, kiss me with the kisses of his mouth; though the connection seems rather to be with the thoughts of her heart, than with any words before expressed: she had had him so much in her thoughts, and her love was so fixed on him, she knew him so well, and had had so much converse with him, that she thought there was no need to mention his name; but that every oue must very well know who she designed; as Mary ^lagdalen, at Christ’s sepulchre, when Jesus said unto her, “Woman, why weepest thou? whom seekest thou? she supposing him to be the gardener, saith unto him,” Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away,” John XX. 15. Suppose he had been the gardener, how should he have known who this him was she meant? But she was much in the same frame as the church is here, who speaks of Christ as if there was no other in the world besides him; and indeed he is a nonsuch, the most eminent person in the world, in the believer’s esteem; whose language is, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee,” Psal. lxxiii. 25. Christ then is the person here spoken of, whom she intends, and to whom she directs her speech.
III. Having taken notice of the person speaking, and to whom this speech is directed, we will now consider the request itself, which is here made, “Let him kiss me,” c, and this may be considered, either.
First. As the request of the church under the Old Testament. And that,
1st. For the manifestation of Christ in the flesh; than which nothing was more passionately longed for, and earnestly desired; many kings and prophets greatly desired it; yea, all the Old Testament saints did more or less pray, as David did, “0 that the salvation of Israel were come out of Ziou,” Psal. xiv. 7, and this they were so vehemently desirous of, because they knew hereby redemption from all evil would be obtained, the curse removed, and all spiritual blessings procured for them; Christ’s incarnation being, like kisses, a pledge and indication of his love, was very desirable to the ch*ch, and as appears by her expressions, would be exceeding grateful to all those who were “waiting for the consolation of Israel.” He had sent his prophets, and by them had spoken unto her “at sundry times, and in divers manners;” yet she is not easy and contented herewith, but would have greater displays of his grace,
by his appearing in his own person to kiss her with the kisses of his mouth.
2ndly. For the doctrines of the Gospel, in opposition to the law. Most of the Jewish writers understand, by the kisses of his mouth, the words of the law, which God spake to the people face to face; but that dispensation was not so desirable a one; for “they that heard that voice of words, entreated that the word should not be spoken to them any more; for they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die,” Exod. xx. 19. The words of the law contain sharp and severe rebukes for sin; pronounce the sinner guilty before God; curse and condemn him, and are the killing letter to him; therefore these are not the kisses of Christ’s mouth, which the church here desires; but rather they are the sweet and comfortable doctrines of the Gospel, which may be so called.
1. Because they come from him; they are the words of his mouth, which drop from him “like sweet smelliug myrrh;” he is the author of them, he has spoken and delivered them; they proceed alone from him, and it is he that owns, blesses, and makes them useful to men.
2. As kisses they carry in them intimations of his love to souls, to whom they come “in power, and in the Holy Ghost;” the love of Christ is the great subject of the Gospel; it fills all the doctrines thereof, which give a noble display of it, and lead into a farther acquaintance with it.
3. As the kisses of a friend, they are grateful and acceptable to believers; they are more valuable to them than their necessary food, and are preferred by them to all that is dear in life, yea, to life itself, however they are slighted and despised by the men of the world.
4. As kisses, they raise the affections and fill the soul with love to Christ; kisses, as they are indications of, so they are incentives to love. When the truths of the Gospel come with power upon a sinner’s heart, they let in, not only a great deal of light, but also a large measure of love; faith comes hereby, and that works by love, both to Christ and to his Gospel. Or,
Secondly. We may consider this request as the request of the church, or of every particular believer, for the eujoyments and manifestations of Christ’s love is very desirable to believers, who would always have it if they could; this is their heaven on earth, and thebeginniugof glory to them; this comforts them in all their troubles, and is preferred by them to all earthly enjoyments, and may be called the kisses of Christ’s mouth.
1st. Because kisses are evidences and pledges of love amongst nearest relations: Christ stands in and fills up all relations to his people, and has affections for them suitable to them all; he is a kind and indulgent father, a tender husband,
. e Midrush. Targum.K. Sol. Jarchi.and R. Aben Ezra, in loc.
an affectionate brother, anfT loving friend; st all
which he has given, and continues to give, full and incontestible proofs; of which the kisses of his mouth are plain and undeniable evidences.
2udly. Kisses are tokens of reconciliation and agreement. Now though reconciliation is made by the blood of Christ, and believers have the comfortable application of it to their souls; yet every time that Christ withdraws his presence from them, they are ready to think that he is angry “with them, and is not reconciled unto them; but when he shows himself again, and manifests his love, then they can behold him, and God in him, aa reconciled unto them.
3rdly. Kisses are incentives to love: there is nothing raises believers’ love higher to Christ, than the flowing in of his love into their souls; this warms it when cold and chill, raises it to a flame, quickens it when dull, puts it in motion, and sets it at work.
4thly. By this expression the church intends that nearness and familiarity in communion with Christ, which her soul wanted; which was not only to show himself to her, feed and feast her, and take his walks with her; by all which phrases communion with Christ is sometimes expressed; but to be kissed with the kisses of his mouth, which is yet nearer still: well may the saints be said to be “a people near to the Lord;” what wondi’ous and surprising grace is this, that Christ should condescend to kiss such vile and sinful creatures as we are 1 to receive us into such near communion with himself! It is a bold request the church makes, and yet she is in it no bolder than welcome. These are called kisses, in the plural number.
1. To show the various ways Christ has to manifest his love, sometimes by one providence, and sometimes by another! sometimes in one ordinance and sometimes in another j he is not tied to one way, but has divers ways, and makes use of various means to show himself uato his people; he is never at a loss when he thinks fit to do it.
2. To denote the frequent and repeated actings of his love to her soul which she was desirous of; she was for having, not one kiss, but many; one discovery and manifestation of his love and grace after another; yea, many visits from him, until she arrived to the full enjoyment of his love, with himself, in glory. Or,
3. The words may be read thus. Let him kiss me with one of the kisses of his mouthy See chap. iv. 9; and then the sense is, “O that I had but one glimpse, one I’ltfi, one discovery more of his love and grace unto my soul, but oue kiss more from his mouth, which is most sweet, and altogether lovely; how great a satisfaction would it be to me, could I have but this request granted 1” which way of speaking shows how exceeding grateful the mauifestations of Christ’s love are to believers. Moreover it may b<j observed, that
i” in’D mp’ffiDD nno tantum, vel altero de osculis ori& sui, MJcbaelis; so Gusset. Comment. Heb. p. 446.
kisses with the ancients were not frcqiient, but rarely used, and but once when persons were espoused, and as a tokeu of that; and then they were reckoucd as husbauJ and wife;’ on which account it may be it is here desired; since it was after this we hear of the spouse being brought into the nupital chamber, and of the keeping of the nuptial feast, ver. 4 — 12. Again, These are also said to be the “kisses of his mouth;” which is not to be looked upon as a mere Hebraism, or as a redundancy in expression; but this heaping up of words shows,
1. The vehemency of her affection, how much her heart was set upon, and how eagerly desirous she was of communion with Christ; and therefore pours out words, that she might fully express her mind; “for out of the abundance of the heart, the mouth speaketh.”
2. She mentions the kisses of “his mouth,” in contradistinction to any other; she valued the kisses of no other mouth but Christ’s: the kisses of any mouth were not desirable to her, none but the kisses of his mouth were.
3. She hereby expresses the singular satisfaction she should take herein; “Let him kiss me with the kisses of his mouth;” “his mouth, which is sweet and delightful to me; his mouth, whom my soul loves, whom I value and esteem above all others, and in the enjoyment of whom I place my chiefest happiness.” Or,
4. It may point out that particular way and manner in which she was desirous that he would manifest his love unto her, that is, by his word of promise in the Gospel; as if she should say, “0 that he would manifest himself, and break up his love and grace to my sou!, in some kind promise or other, which may drop from his mouth, and be brought home unto me by the Spirit of grace.”
Fourthly. She assigns a reason for this request, “for thy love is better than wine;” here is a sudden change of person, from the third to the second; before she said, “let him kiss me,” &c., now she says, “for thy love,” &c.; the reason of which, perhaps is, because he was absent before, but now present; she had lost sight of him, and speaks of him as at a distance from her; but now he is in view, at the very sight of whom her faith is increased, and her soul fired with love; and having greater nearness to him, grows in her familiarity and boldness with him.
Here we shall, 1. Take notice of the love of Christ, and give some account of the nature and excellency of it: And, 2. Show in what respects it is preferable to wine.
First, Let us consider this love of Christ, which is so highly commended by the church; in the Hebrew text it is in the plural number, loves,’’ to show,
1st. The various ways in which Christ has discoveredit; he showed it by hissuretyship-engagements
Salmuth in Pancirol. Memorab. licr. par. 1, tit. 46. p. 215.
for the elect in the everlasting covenant of grace and peace, of which he is the Surety, Mediator, and Messenger; he showed it in his assumption of human nature in time; he has given a full display of it in laying down his life for the sheep, in giving himself a ransom for many, and in offering himself a sacrifice for the sins of all his chosen ones; he has loved them and died for them, loved them and shed his precious blood for them, and* in that blood has washed them from all their sins; he now shows that he loves them, by appearing in the presence of God for them, actmg as an advocate with the Father, and preparing glory for them; and he will, ere long, come again to take them to himself, that where he is, there they may be also.
2rdly. It may intend the various effects of it; all the blessings of grace flow from it, such as vocation, sanctification, justification, adoption, and glorification: all spring from this boundless and matchless love of Christ.
3rdly. Being in the plural number, may denote the abouudings of it; it is superaboundiug love; love that has heights, and depths, and lengths, and breadths; it is immeasureable and inconceiveable; it passeth the perfect knowledge of meu and angels.
4thly. The frequent discoveries of it, which are made to the saints: and which, like the waters in Ezekiel’s vision, increase and rise from the ancles to the knees, and from the knees to the loins, and from thence become waters to swim in, a river, an ocean of love which cannot be passed over.
5th!y. The great esteem the church had of Christ’s love, which she shows by calling it “loves,” in the plural number, as well as by saying that it was “better than wine:” the excellency of which will farther appear, if we consider the nature and properties ot it, which are as follow:
1. As to the original of it, it is free and sovereign; it does not take its rise from any thing in us, or done by us; nothing of this nature moved him to it, but he loved ns, because he would love us: nothing out of himself moved him to it; it was not because we were better than others, for we “are by nature children of wrath,” even as others; he loved us when unlovely; he died for us while we were yet sinners, and ungodly in ourselves, and enemies to himself; our love to him is not the cause of his loving us, but his love to us is the cause of ours: in this he is entirely free and sovereign; he has pitched his love and grace on whom he will, and these he loves freely; he was not moved or influenced by foreseen faith or works, or any deserving of ours whatever; for we neither deserved nor desired his love, neither indeed could we have expected it.
2. As to the time of its commencement, it is from eternity; before the mountains were formed,
T“‘^”’ auiores tui, Pagninus, Montagus, Junius and Tremellius, Piscator, &c.
and the highest part of the dust of the earth was made, he was “rejoicing in the habitable part of his earth, and his deliihts were with the sons of men;” that he loved his people from eternity, is manifest from his cn.n;aginj; as a Surety for them; his becoming the Mediator of an everlasting covenant; in which he agreed to take care of their persons, and by dying to redeem their lives from destruction, and to bring them to eternal glory: as also from his receiving all grace for them before the world began; all which manifestly show that he had a love for them, for all the afteractings of his love and grace are but the openings and brealdngs forth of this love of his, which he bore towards them from everlasting.
3. As to its duration, it is to eternity; “having loved his own, which were in the world, he loved them unto the end,” John xiii. 1; his love is invai’iable, unalterable, and unchangeable: it is like himself, “the same yesterday, to-day, and for ever;” all the waters of sin and corruption cannot extinguish it; nor can any creature in heaven, earth, or hell, separate his people from it.
4. As to the degree of it, it is the greatest love, “greater love hath no man than this, that a man lay down his life for his friends,” John xv. 13; but Christ’s love is greater than this, for he hath laid down his life for enemies, and even whilst they were such; here is great love for great sinners, shown by a great person, one who “thought it no robbery to be equal with God;” and this he showed by giving “himself a ransom” for them; such is the greatness of this love, that it cannot fully be expressed by men or angels.
5. As to the quality of it, it is the nearest; that of the nearest relations and friends to each other, as of a parent to a child, of an husband to a wife, of brothers, or friends, to each other, are but faint resemblances and mere shadows of this; all fall short of painting and expressing to the life the nature of this love.
6. As to the pattern or form of it, it is as the Father’s love to him; “as the Father hath loved me; (says he) so have I loved you;” John xv. 9; as the Father loves Christ, as Mediator, with an everlasting, unchangeable, and inseparable love, so does Christ love his people. hat surprizing grace is this, that Christ should love us with such a love; when there is no comparison between him, who is the object of the one, and them, who are the objects of the other; when we contemplete this amazing love conceptions fail us to comprehend it, words fall short of expressing it; in eternity only will those surprising mysteries of grace be unfolded to us.
7. As to any instance of love, none can be compared with it, it is unparalleled; that of Jonathan’s to Uavid, of one friend’s dying for another, and of those brave Komans who died for their country, which history furnishes us withal, can by no means equal or come near it;
scarcely for a righteotis man will one die, peradventure for a good man some would even dare to die, says the apostle, Rom. v. 7, 8; where he alludes’ to the division of the Jewish nation into three parts, which were these; Tirst, There were nvnr, or righteous persons, who kcjit to the external letter of the law, and did, as they imagined, what that required, but would do no more. Secondhj, There were others called □’Tcn, or good men, who were bountiful and liberal to the poor, and did more than the law required in repairing the temple and maintaining of sacrifices, &c. But, T/iirdhj, there were another sort who were called □’yiin, or wicked or ungodly persons, who had no regard to the law, profligate wretches, the refuse of the people. Now for one of these righteous ones, says the apostle, scarce any would die, because what he had done, he was obliged by the law to do; peradventure for one of these good men, one to whom he had been kind and liberal, a person would even dare to die; but who will die for the other sort, the wicked and ungodly? not one; bat God commendeih his love towards us, in that while we were yet sinners, Christ died for us; O matchless and unparalleled love!
8. As to its effect upon the hearts of sinners, it is surprising, comfortable, and rejoicing; for souls, when but just let into it, begin that wonder which will last throughout an endless eternity; they now place an ecce, a behold before it, and say as the Jews did of Christ, in regard to Lazarus, behold how he loved him.; 0 how has he loved me, and me! says one and (he other; what manner of love is this! it is surprising, wonderful, passing the love of women, as David said concerning Jonathan’s; and it being shed abroad in the heart by the Spirit of God, fills the soul with an universal pleasure, vjith a joy unspeakable and full of glory; the manifestations and discovery of it bear up the soul under all the trials of life, and make it long to be in glory, that it may have its fill thereof, wherefore it is no wonder the church here prefers it to wine, which.
Secondly, We shall now consider. The church had a real value for Christ’s person, and therefore must needs esteem his love; his person being, to her, the chiefest among ten thousands, his love must be preferable to all others; she hath tasted a real sweetness in it, and hath seen the vanity and emptiness of all earthly enjoyments, and therefore prefers it to wine; by which is intended the most sumptuous banquet, with all the daiuties, and delightful entertainments thereof: nothing is so valuable as the love of Christ; 0 how excellent is thy loving -tcindness, says the Psalmist, it is better than life, Psal. xxxvi. “, and lxxiii. 3; and all the comforts, pleasures, and profits thereof. I will now eudeavonr to show, in a few particulars, wherein this love of Christ is better than wine.
‘Vide Godwin’s Moses and Aaron, 1. I. c. 9.
1st. It is preferable to it for its antiquity; g;ood old wine is accounted the best; and therefore Christ says, No man having drvnk old wine, straighlioay desireth new -. for he saith, the old is better, Luke v. 39. Age makes wine better, but not oil, as Plutarch observes.™ Now no wine is comparable to this of Christ’s love, for its antiquity; for, as has been already shown, it is a love which commences from everlasting; it docs not bear date with time, but was before time was, and will be when time shall be no more. The Jews” often speak of wine, that has been reserved in the grape ever since the creation of the world, which they imagine, they shall drink in the earthly kingdom of the Messiah; but this wine of divine love was laid up and reserved in the heart of Christ long before the creation of the world: this excels all other wine for its antiquity.
2ndly. It is preferable to wine for its purity: no wine so pure and unmixed as this of Christ’s love; it is wine on the lees toell retined, free from all dregs of deceit, hypocrisy, and dissimulation; it is a love unfeijtied, a pure river of water of life.
3rdly. It is better than wine, and is preferable to it for its freeness and cheapness: wine is not every one’s liquor, every one’s purse cannot reach it, especially in some countries; but this wine of Christ’s ‘love, is to be had without money, and without]’ jtrice, than which nothing can be cheaper; nor is any thing freer, for it is freely shed abroad in the hearts of God’s people, by the Spirit.
4thly. For the plenty of it, it is preferable to wme; wine, as it is dear, so it is scarce in some places; but this as it is cheap, and to be had freely; so there is plenty of it: in the marriage at Cana of Galilee, there was want of wine; but there is no want thereof in this feast of love, which Christ has made for his spouse and bride: this is a river, nay, an ocean of love, which flows forth in plentiful streams to poor sinners.
5thly. It is preferable to wine in the effects of it.
1. Wine will revive and cheer a man that is of a heavy heart, and therefore it is advised to be given to such, Prov. xxsi. 6; yet it will not bring a man to life that is dead; bet such is the nature of Christ’s love, that when it is conveyed into; the heart of a sinner, dead in trespasses and sins, it makes him alive; for whenever it is a time of love to a poor sinner, it is also a time of fife; nay, it not only conveys life, but it maintains and supports it, and keeps souls from dying; he that has had it’ shed abroad in his heai-t, by the Spirit, shall never die the second death.
2. Wine may remove a worldly heaviness, or a sorrow on the account of worldly things, the things of time; but not a spiritual heaviness,ior
a sorrow on the account of the things of another world, the things of eternity; but the manifestation of Christ’s love to the soul, can remove this sorrow and heaviness, and fill it with a joy unspeakable and full of glory, and give him that ease, and comfort, and satisfaction of mind, he is wishing for.
3. If a man drinks never sncli large draughts of the wine of Christ’s love, it will never hurt him; when other wine, with excessive drinking of it, not only wastes the estates, but consumes the bodies, and destroys the health of men; but of this a man may drink freely and plentifully, without doing himself any hurt; nay, it will be of considerable advantage to him, and therefore says Christ, in chap v.’l. Eat, 0 friends, yea, drink abundantly, 0 my beloved.
No wonder then that the church was so desirous of enjoying Christ’s presence, and having the manifestations of his love to her soul, seeing his love is thus better than wine; besides, it may be observed that she makes use of this as an argument with him to obtain her request; and in so doing, shows what a value she had for the love of Christ, how much she esteemed it, as also what it was she expected and sought after, in desiring communion with him.
Verse 3. Because of the savour of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee. The church having mentioned the excellency of Christ’s love, as the reason why she desired such intimate communion with him, proceeds in these words to take notice of his savoury ointments and precious 7iame; which were both so delightful, fragrant, and odorous, that even the Virgiyis, those chaste creatures, were ravished, and had fallen in love with him; and therefore it was no wonder that she, who was his spouse and bride, should express her love to him, and be so desirous of his company. In these words we have,
I. The savour of Christ’s ointments expressed.
II. The fragrancy and preciousness of Christ’s name declared.
III. The influence that all this has upon the hearts of the virgins, in attracting their love to Christ: therefore do the virgins love thee.
I. The savour of Christ’s ointments is here expressed by the church, as having knowledge of them herself, and as having observed the efi”ect of them upon the hearts of others. By ointments we are to understand the graces of the Spirit of God, that o’ll of gladness ‘lili which Christ, as Mediator, is anointed above his fellows; this was poured out without measure upon him; it is like the precious oititment upon Aaron’s head, that ran down upon, his beard, and went down to the skirts of his garments; for this being poured upon Christ, the head, descends to all his members; fiom him they receive that anointing, tchich teacheth all things.
Sympos. 1. 7. p. 702.
Targum in Cuut. 3.! 2. aad Zoliar in Gen. fol. 81. 4.
In explaining these words, I will endeavour,
First. To show why the graces of the Spirit in Christ, or in his members, are compared to ointments.
Secondly. Why they are called Christ’s ointments.
Thirdly. In what sense they are said to be ffood. And,
Fourthly. What is meant by the savour of them.
First. I shall endeavour to show why the graces of the Spirit, either in Christ or in saints, are compared to ointments.
1st. With the holy anointing oil, which was made according to a divine prescription and direction, kings, priests, and prophets were formerly anointed, and thereby installed into their several offices: thus Saul, David, and Solomon were anointed to be kings; thus Aaron and his sons were anointed to be priests; and thus Elisha was anointed prophet in the room of Elijah; now, as with this anointing oil these were anointed, and thereby installed into their offices; so Christ, with the anointing oil of the Spirit, was anointed, and thereby installed into those offices which he has taken upon him, and bears for the good of his people; it is with this he is anointed to be king, and is set over God’s holy hill of Zion; it is with this he is consecrated a priest for evermore, to ofTer sacrifice, and make intercession for transgressors; and this same Spirit being upon him, he is anointed therewith a prophet to “preach good tidings to the meek.” Christ, as the glorious God-man, was anointed and installed into his office as Mediator, from eternity; his human nature was anointed with the Holy Ghost, at the time of its conception in the virgin’s womb; and more visibly at his baptism, when the Spirit descended upon him as a dove; and still more gloriously at his ascension to, and session at the Father’s right hand, when he received from him the promise of the Spirit, and was made or declared to be both Lord and Christ: and it is with the same unction that saints are by him made kings and priests unto God; kings, because grace reigns in their hearts now, and they shall reign with Christ in glory, for ever hereafter; priests, “to offer up spiritual sacrifices acceptable to God by Jesus Christ.”
2ndly. With this holy anointing oil, all the vessels of the tabernacle were anointed and made fit for use; to which saints may be comparcil, who are chosen vessels, vessels of mercy, that were fore-ordained for glory; now these, in their natural state, are not fit for their master’s use; yet when anointed with this unction, they are not only fit for their master’s present use here, but are prepared for glory hereafter: the saints having the oil of grace, as well as the lamps of profession, are ready to go in with the bridegroom, whenever he comes and calls for them.
Srdly. Anointing with oil was made use of for ornament; “it makes the face to shine,” as the
Psalmist says, Psal. civ. 15; Christ, as man and Mediator, is adorned with the grace of the Spirit; he is “fairer than the children of men,” and the reason is, because “grace is poured into his lips:” he has a larger measure of this “oil of gladness” than others, and therefore is “the perfection of beauty;” he is “white and ruddy, the chiefest among ten thousand;” and as Christ is, so the saints are adorned herewith, and become beautiful in his eye, being “all glorious within:” by this grace they are purified and prepared, and so presented as a chaste and beautiful virgin to Christ.
4thly. Anointing with oils or ointments was used for cheering and refreshing guests at festivals, being very useful for this purpose in hot countries; the smell of which was very delightful and pleasing;” hence Solomon says, “Ointment and perfume rejoice the heart,” Prov. xxvii. 9; and for this reason Mary brought ointment and anointed the feet of Jesus, to cool and refresh them while he sat at meat: these ointments, or graces of the Spirit, are the oil of gladness, both to Christ and to his people; in the exercise of them, he, as man, was delighted and refreshed, and so are his saints; the grace of the Spirit is, to them, the oil of joy for mourning; he, by his sweet influences and delightful operations on their souls, powerfully draws forth grace into exercise, and thereby administers much comfort to them; they are oftentimes filled with joy and peace in believing, being made to abound in hope through the power of the Holy Ghost.
5thly. Ointments are useful for mollifying and healing wounds, Isa. i. 6; these being applied, soften hard tumours, break them, and then heal them; the hearts of sinners are hard and obdurate, being swelled with pride, vanity, and conceit of themselves; but the ointments of divine grace being applied, softens them, breaks these hard swellings, makes their hearts contrite, and then heals them: Christ, the great Physician, acting herein, like the good Samaritan, who had compassion on the wounded man, and bound up his wounds, pouring in oil and wine.
Secondly. We will now consider why these
ointments are said to be Christ’s.
1st. They are of his making; as he is God, he has an all -sufficiency of grace in himself, underived from any other, and is the Author of all grace; this excellent composition is all his own; this ointment is made and prepared by his own hand; the holy anointing oil, though of God’s prescribing, yet it was not of his making, though according to the composition of it, no other was to be made; but these ointments are not only prescribed, but made by him, that is God: and none can make according to the composition thereof; which shows the excellency of them.
2ndly. He is the subject of them; as God, he is the Author and Maker, but, as Mediator, they are communicated to him; they are poured into him, and upon him without measure; it pleased
Non to lUiuS ungutntorum odor, non vmi anhelitus, &c. Cicero. Orat. 28. c. 7.
the Father, that in him should all fahtess dwell; they’ arc his, not only because made by him, but because they are in his possession; he is anointed with them above his fellotcs.
3rdly. They are his, because he has a right to dispose of them; they are his own as God, being the Maker of them; and they are his own as Mediator, being given to him; wherefore he may do what he will with them, as indeed he ^oes; he gives these ointments to whom he will, and he gives them freely and plentifully; he has a fulness of all grace in himself, and from thence saints receive grace for grace. This ointment being poured plentifully upon the head, runs down freely to all the members; these ointments are first Christ’s, and then they are ours; he composed them as God, for our use and service, and they were given to him as Jlediator, for that purpose; grace in Christ, and grace in us, are of the same nature, though not of the same degree: grace in us is as in its streams, but grace in Christ is as in its fountain; it is but a small measure we have, but it is an infinite, and inexhaustible fulness that is in him; which may serve to recommend Christ to lis, and direct us where to go for these oils or ointments.
Thirdly. They are said to be good ointments, or oils; some oils are better than others, and some places produced better than others: Tckoah was the chief place for oil in Judea, and the next to it was Regah beyond Jordan; * no doubt but Solomon had the best. The oils or ointments of the true Solomon are best of all. And of ointments there were various sorts,’’ as of roses, lilies, almonds, nard, myrrh, saffron, &c.; and Si/ria, a neighbouring country to Judea, was famous for some sorts of ointments, from whence Solomon might be supplied.
1st. They are good in their own nature — are an excellent composition, there is no ingredient in them but what is good; grace, as wrought in us, is called some good thing toward the Lord God of Israel; it is a good work, which being begun, shall be performed until the day of Christ.
2ndly. These ointments are both made, and applied by a good hand; for he that has made them, and he that anoints us with them, is God. The ingredients are not only good, but they are put together by a skilful hand; this unction is made by, and received from the Holy One.
3rdly, They are good in their effects: they are good to fnake the face to shine, to adorn the saints, revive and refresh them; they are good to soften hard hearts, and heal wounded spirits; they are good to anoint the eyes with, and thereby recover, continue, and increase sight.
4thly. They are good in the believers’ esteem; they have had experience of their nature and effects, and can write probatum est upon each of
p Misn. Menachot. c. 8. s. 3. i Atheua;i
Deipnosophist. 1. 15. c. 11. ij. 688, 689. Clement. Alex. Paedagog. 1. 2. p. 183. ‘Abundant vino, unthem; and therefore highly value them, and with very good reason. For,
5thly. These ointments are exceedingly rich and costly. The holy anointing oil was rich and costly, being made of the principal spices, but not to be compared with these; the ingredients of which are preferable to gold and silver, to rubies, and all things that can be thought of or desired; these are precious, rich, and costly ointments indeed.
6thly. Which makes them still more valuable, they ne?er lose their efficacy; dead flies cause the ointment of the apothecary to send forth a stinking savour; corrupt it so, that it loses its virtue, and becomes good for nothing; grace cannot be lost and perish in the saints; the anointing which they receive, abides in them; it is an immortal seed, a well of living water, springing up into eternal life; and notwilhstanding the dead flies of their sins and corruptions, yet they cannot make the ointment of grace send forth a stinking savour; corruptions do, but grace never will; it is not indeed always in exercise, but it never will lose its nature or its virtue; the saints’ lamps shall never go out, being supplied with oil from that fulness of it that is in Christ.
Fourthly. These ointments are said to have a savour in them; precious ointments have a fragrancy, a sweet savour in them, very delightful; a greater savour has the grace of Christ to a believer, who savours not the things of men, bat the thinsrs of God; for, as the natuml man, receiveth not, that is, he savours not, the things of the Spirit of God, for they are foolishness, unsavoury and insipid things unto him; these ointments can no more be savoury to a carnal man, than food can be relishing to a man of a vitiated taste, or music be delightful to a deaf man, or colours pleasant to one that is blind; for as the one wants his taste, the other his hearing, and the third his sight, so this man wants his smelling, and therefore these ointments cannot be savoury to him; but they are so to the believer, who has his spiritual smelling; now by the.. savour of these ointments, is intended the manifestation of Christ’s grace unto the soul; the sense and perception which souls have of it, and their interest in it, fill them with pleasure and delight; and it was this which made the virgins love Christ, and the church so desirous of his company. There is an emphasis on the word thy; thy good ointments, none so odorous, so savoury, and of so grateful a smell as his; as lovers used to admire and commend each others ointments, by which they sought to recommend themselves.’
II. The church in these words declares the fragrancy and preciousness of Christ’s name, when she says, that his name is as ointment
guentorum fragrantia. Valer. Maxim. 1. 9. c. 1. extern. I. Nam omnium unguentiumodosprai
tua nautea est. Plauti Curculio, act. 1. sc. 2. v. 5.
IS
foured forth. It will be proper to enquire what is intended by the name of Christ, and in what sense that may be said to be as ointment poured forth.
1st. By the name of Christ may be meant his person, this being not an unusual way of speakina; in the scripture; thus in Rev. iii. 4, “Thou hast a few names,” that is, persons, “even in Sardis,” &c., and in Matt. xii. 21: “and in his name shall the Gentiles trust,” that is, in the person of Christ shall the Gentiles trust; so here thy name is as ointment poured forth, that is, thy person is as delightful, grateful, and odorous to me, as the pouring forth a box of ointment; thou art altogether lovely to me, thy whole person is so; every thing in thee is engaging, and ihou hast every thing to reader thee desirable to me; all beauty, power, wisdom, and grace, are in thee, that it is no wonder the virgins love thee; for not only thy mouth, but all of thee is lovely and desirable.
2ndly. Ey it may be intended some one, or any ouc of those names by which he is called. As,
1. The Messiah or Christ, which signifies anointed. So that in comparing it to ointment, there may be an allusion to the signification of the name itself, and may more particularly point out which name is intended, even the name Mestiah, to which Christ, in the new Testament, answers; which, though not very frequently met with in the Old Testament, yet was well known to the ancient Jews, as appears from their Targums, where it is made use of in upwards of sixty places, in which the Redeemer is treated of;’ and as it was well known, so it was highly esteemed of by them; they expected him who was to redeem Israel, under this title and character; and when he was come, and had revealed himself unto some, in an exulting manner they said one to another. We have found the Messiah, which is, being interpreted, the Christ; that name had been always precious to the saints, who waited for the consolation of Israel, and was then like a box of ointment poured forth, exceeding grateful, delightful, and refreshing to them.
2. Another name by which Christ is called, and which may be said to be as “ointment poured forth,” is the name Jesus, which signifies, a Saviour, and was given him, because he “saves his people from their sins.” Christ is, in the everlasting Gospel, revealed as a Saviour; it is therein declared, that the design of his coming into the world was to save sinners, and that he has obtained eternal salvation for them, and is both able and willing to save the chief of them; the discovery the Gospel makes of him is exceeding delightful and pleasant to awakened sinners. This name Jesus, a Saviour, how sweet is it to such who have seen the exceedins
sinfulness of sin, themselves lost and undone ihereb)’, and in a peri.^hing state and condition! the news of a Saviour are good news and glad “tidings of great joy” unto them; the discovery of it is like the breaking open a box of ointment, and pouring it out; it at once removes the filthy stench of sin from the sinner’s nostrils, and that sadness and sorrow of heart which arise from the guilt of it upon the consciencs.
3. Christ’s name, Immanuel, may be said to be as “ointment poured forth,” which signifies “God with us;” and there are two things in it which make it like “ointment poured forth,” that is, exceeding odorous and grateful to believers.
1. That he is God; hence they know, and are well assured, that he is able to save them; that the work is not too heavy for him; that he has not undertaken that which he is not able to accomplish, which they would have reason to believe, if lie was only a creature: from hence they comfortably conclude, as well they may, that all he did was efficacious, and answered the purposes for which it was done; as that his sacrifice was efi’ectual to atone for and expiate sin; his blood to procure the pardon of it, and thoroughly cleanse from it; his righteousness to justify from all sin, and render them acceptable in the sight of God; and all this, because they are the sacrifice, blood, and righteousness of one that is God. From this name they also gather, that he having taken the care and charge of them, “is able to keep them from falling;” and that none is able to pluck them out of his hands, no more than they can separate them from his heart, which they could not be so assured of, was he a creature.
2. Another thing which makes this name like “ointment poured forth,” is, that he is “God with us;” God dwelling and conversing with us, God in our nature, God manifest in the flesh; hence it appears, that He who is the great God, and our Saviour, is near akin to us, and we to him; being “flesh of his flesh, and bone of his bone,” we are both of one and the same nature, and therefore he is not ashamed to call us brethren; and his assuming our nature, gives him a I’ight, as well as makes him a proper person to be our Goel or Redeemer, whereby all the blessings, which he procured in this natui-e, are communicated to us, and not to angels; now what makes this name still more sweet, savoury, and delightful, is, that he, who is Immanuel, God with us, God in our nature, is, and will be on our side; and if God be with us, and for us, who shall be against us?
4. Christ’s name, “the Lord our righteousness,” may be said to be as “ointment poured forth,” by which he is called, Jer. xxiii. 6; this is exceeding grateful, sweet, and precious to a poor sinner; one who has seen his own righte-Vide Biixtorf. Talin. Lox. p 12(H, 1269, &c.
ousness as filthy rags, and as an unqleaa thmg, how does he value Christ as the Lord his righ- teousness! he counts all things but loss and dung, in comparison of him, and desires only to be found in him, and in his righteousness, and not; m his own; but what makes this so exceeding precious to him, is, because it acquits from all sin, and s;cures from all wrath and condemnation, and renders him spotless, unblameable, and irreproveable in the sight of God.
5. Any, or all of those names of Christ, in Isa. ix. 6, may be said to be as “ointment poured forth,” they being exceeding precious and delightful to believers; such as Wonderful, Counsellor, the Mighty God, the everlasting “Father, and Frince of peace. Christ’s name” Wonderful,” is so; he being wonderful in his incarnation and grace, in his person and offices, in his works, relations, and characters; this emits a sweet odour to believers, even like a box of ointment opened to them: and so is his name “Counsellor;” under which character he acted from everlasting, consulting with the other two persons, our eternal welfare in the ancient council of peace; and still continues to bear this character, which he makes good, by giving to us the best advice and most wholesome counsel, and this he does freely and faithfully: his name, “the Mighty God,” carries in it as much sweetness and comfort to the believer, as it does greatness and majesty; and that endearing title, the “everlasting Father,” who, as such, loves his children with an everlasting love, and has made everlasting provisions for tlienr, and takes everlasting care of them, fills those he stands thus related to, with the utmost pleasure: and that noble character, the “Prince of peace,” which he bears on the account of his having obtained peace by “the blood of his cross,” for rebellious sinners, so sweetly diffuses the odour of his grace, that it charms and captivates the believer’s heart. The names of true lovers are dear to each other, to which the allusion is; they love to hear their names mentioned, &c., which are as precious ointment, as delicious nectar.” Or else,
Srdly. By Christ’s name, we may understand his Gospel; thus, the apostle Paul is said to be a chosen vessel, to hear the name of Christ before the Gentiles, that is, to preach his Gospel to them; he was a vessel full of the precious ointment of the Gospel, and his preaching of it was the pouring of it forth, which was exceeding grateful to poor sinners. The Gospel to some is like a box of ointment shut up; it is hid unto them, they know it not, it is a sealed book, a hidden mystery, an unpleasant story, and unsavoury words; it sends forth no other savour than that “of death unto death;” but unto others, it is like a box of ointmeut opened, and poured forth, which diffuses and spreads a sweet and
° Nomen nectari dulciu.s beato.
9. ep. 9.
Martial. Epigr.
delightful odour abroad. The ministers of the Gospel make manifest the savour of Christ’s knowledge in everyplace where they are sent, and become to some the “savour of life unto life;” they open the box, and pour forth the ointment of the Gospel, which coming with power, is received with pleasure; and being “worthy of acceptation,” it meets with it in the hearts of awakened sinners.
4thly. By the name of Christ, may be intended the fame which was, and still is spread abroad of him: some Jewish writers’ expound it of a good name or good report which Solomon says, “is better than precious ointment,” Eccl. vii. 1; and then the sense is this, “such is the fame that is spread abroad ot thee, of thy greatness and goodness, of thy beauties and excelleueies, that even those who have only heard of thee by the hearing of the ear, and to whom, at present, thou art not known by sight, have fallen in love with thee.” In the days of Christ’s flesh, his name was renowned his fame was siread far and near, for the good he did to mankind, in healing the sick, and curing all manner of diseases; for the surprising miracles which he wroui;ht, and for the work of the ministry, which he was engaged in; his matter being excellent and divine, words of grace and wisdom, such as “never man spake;” and his manner of delivery being with power and authority; and now his fame is great, and an excellent report is spread abroad of him, through the preaching of the everlasting Gospel, for the mighty achievements of his grace, and what his arm of Almighty power has done, in working out, and bringing in salvation for poor sinners; as also for those peculiar blessings of grace, which souls daily receive from him, as well as for those personal excellencies which are in him; now such a report going abroad of him, his name being thus “as oiutraent poured forth,” the virgins love him, souls flock after him, and come unto him. “Which brings me to consider,
III. The influence that all this has upon the hearts of others; “thorcfore do the virgins love thee.” In explaining which clause, I shall endeavour,
1st. To show who are meant by the virgins.
2udly. Give some account of the nature of their love and atfectiou to Christ.
1st. Let us consider who are intended by the virgins. Some think carnal professors are here meant, who are called virgins in scripture, though foolish ones; but their love is not real, such as this seems to be in the text: others have thought that they are the uncalled and unconverted among the Gentiles, who are not yet espoused to Christ; but they rather appear to be true believers in Christ, by their love to Jiim, for “faith works by love;” and, perhaps, persons lately converted are
‘R.
in loc.
Sol. Jarchiin loc. So Lyra. Vide Targum
AN EXPOSITION OF Tlffi
intended, whose love to Christ is generally warm and lively, and their afFections strong, not having as yet met with those chills, nor attended with that coldness and indifFerence, which too often, and too soon, befal God’s children: the first love is the best and strongest, but oftentimes doth not last long, warm and lively, being gradually chilled with the aboundings of corruption within, and the snares of the world without; though, perhaps, all true believers, whether of a later or of a longer standing, may be uaderstood here, and may be justly called virgins.
1. For their chaste and strict adherence to Christ, their only husband, to whom they are espoused; “I have espoused you to one husband,” says the apostle, “that I might present you a chaste virgin to Christ,” 2 Cor. xi. 2; these being betrothed to him, “in righteousness, in loving-kindness, in mercies, and in faithfulness,” know, own, and acknowledge him as their Lord and Husband, and steadfastly adhere to him as such; he is a Head, both of eminence and influence to them; to him they hold, and him alone they submit unto as such; he is the Saviour of the body, the church, and they acknowledge him to be theirs, and will have no other. Their language is, “Ashur shall not save us, neither will we say any more to the works of our hands, Ye are our gods.” They make use of none, as the mediator between God and them, either as a mediator of redemption, or of intercession, but the Lord Jesus Christ; him they know and love, to him they have given up themselves, and by hiin they will abide, as their He.ad and Husband, their Saviour and Mediator.
2. For the singleness of their love and affection to Christ. Their love is not common to all; it is not bestowed upon any creature, but purely reserved for him who alone deserves it; they can every one of them say, “Whom have I in heaven but thee? and there is none on earth that I desire besides thee,” Psal. lxxiii. 25. Christ requires all their love, he will admit of no rival in it, and they are heartily willing to bestow it all upon him. Those who love any creature, or creature-enjoyment more than Christ, or equally with him, are not worthy of him, nor worthy to be called by the name of virgins.
3. For their incorruptuess in the doctrine of faith: this is what the apostle seems to have a I’egard to, when he declared his fervent desire to present the Corinthians, as a chaste virgin to Christ; he was jealous, lest they should be seduced through the subtilty and craftiness of illdesigning men, and their pure minds be corrupted and drawn aside “from the simplicity that is iti Christ;” lest they should be polluted with error, and so not answer the character of virgins, which they had hitherto borne, and which he earnestly wished might continue with them. Now virgins are such, who having received, “hold fast the faithful word, as they have been taught;” whose
souls having been “nourished up in the words of faith,” and of good doctrine, and established therein, cannot be moved from thence, but will earnestly contend, and strive together “for the faith once delivered to the saints.”
4. For the truth and sincerity of their worship: they are such who “worship God in Spirit and in truth;” who make the word of God, and his will therein revealed, the rule to act by, in all solemn and social worship, and not the authorities, customs, and inventions of men; and when they are concerned in any part of religious woiship, their desires are, that their hearts and souls may be engaged therein, they are not of those who “draw near to God with their mouths, and with their lips honour him, but have removed their hearts far from him, and their fear towards hiin, taught by the precepts of men;” for as they have not committed spiritual whoredom, which is idolatry, so they serve the Lord with pure spirits; they desire that whatsoever they do, more especially in divine worship, might be done in faith, from principle of love to God, and according to his word and will: these are they who are said not to “be defiled with women, for they are virgins; these are they which follow the Lamb whithersoever he goeth,” Rev. xiv. 4; in every ordinance and institution of his, which he in his word has pointed out unto them, and marked out for them.
5. For the purity of their lives and conversations; they hold “the mystery of the faith,” not merely notionally and by a profession of it, but “in a pure conscience,” and hereby “adorn the doctrine of God, our Saviour;” their garments are, in some measure, kept from being spotted with the “pollutions of the world,” and which they also frequently wash and make “white in the blood of the Lamb.” Besides, “that grace of God, which bringeth salvation,” Tit. ii. 11, 12; that is, the doctrines of grace, which bring the news of salvation by Christ, to poor sinners, “teach them, that denying uugodlines and worldly lusts, theij should live soberly, righteously, and godly, in this present world;” which through the mighty power of God’s grace, they are in some measure enabled to do.
6. For their fairness and beauty. Virgins being fair and beautiful, believers are therefore compared unto them; for though they are black in themselves, yet they are comely in Christ; though full of spots in themselves, yet, as considered in him, they are “all fair, and there is no spot” in them: through that comeliness, which he has put upon them, they are a perfection of beauty, and being so, are the delight of Christ, and wonder of angels.
7. For their gay and costly attire, and yet modest behaviour. Virgins, in their youthful days, if modest, though their attire is gay and splendid, suitable to their age, yet are of decent and becoming behaviour. Believers are richly attired: these virgins appear in cloth of gold,” in raiment
SONfl OF SONGS. of needlework,” curiously wrought, which cannot be matched; they are decked with all kinds of ornaments, with bracelets, chains, rins, and Jewels; they have on the glorious robe of Christ’s righteousness, and are adorned with the various graces of the S[)irit, which make their behaviour decent and modest; for they are not proud and haughty, one of their oruiiments being that “of a meek and quiet spirit;” they have low, mean and humble thoughts of themselves; suitable to their character is their carriage and deportment; for though they are so richly clothed, and so nearly related to the King of kings, yet, like their Lord, are meek and lowly.
Secondly. I shall now proceed to give some account of the love which these virgins bear to Christ: in doing which 1 shall,
1st. Give some account of the nature of it.
2ndly. Show from whence it arises. And
Srdly. How it manifests itself.
Ist. Let us consider the nature and prope rlie* of it.
1. It is a su])erlative love which souls bear to CJirist; it exceeds and excels their love to all creatures, or creature-enjoymeuts. Christ loves them above all others, and they love him more thau all persons or things besides; of all that claim a share in their love, as none deserves, so none has a greater interest therein than himself.
2. It is universal; they love all of Christ, and all that belong to him; they love him in his Person, and in all his offices, relations, and characters, which he has taken upon him, and by which he is pleased to manifest himself unto them: they love all his saints, be they high or low, rich or poor, and by whatsoever character or denomination, they are distinguished, if it appears that his grace is but wrought in their hearts, and they bear his image and superscription; they love all his commands, ordinances, and institutions; they “esteem his precepts concerning all things to be right,” and are not partial in their obedience thereunto.
3. It is, or at least ought to be, constant and faithful, as his is to them, and as Jonathan’s was to David; we should love him in adversity as well as in prosperity, at all times; nothing should separate our love from Christ, as nothing can separate his love from us,
4. It is, or ought to be, fervent and ardent; and so it is usually at first conversion, as has been already observed; and this is called in scripture, the “first love,” which the church at Ephesus was blamed for leaving; not that she had lost her love to Christ, but the fervency thereof was much abated; she began to grow cold and lukewarm in her affections, which is too often the case of God’s people, through the prevailing of corrujjtions, and an immoderate desire and pursuit alter the things of this world; “because iniquity shall abound,” says Christ, “the love of many shall wax cold,” Matt. xxiv. 12.
5. Where there is true lov« to Christ, it is always hearty and unfeigned; the virgins, true believers, love hira “with all thuir heart, and with all their soul;” they love him “in sincerity,” and from their very hearts can appeal to Him, who is the heart-search iug and reiu-trying God, as Peter did, and say, “Lord, thou knowest all things, thou knowest that I love thee,” John. xxi. 17. IJere is no deceit, dissirauUition, or hypocrisy ia their love; though it may be sometimes weak and languid, yet whenever it exerts and shows itself, it is real and hearty; these love not “in word only,” neither in tongue, “but in deed and in truth.”
2ndly. It will be proper to enquire into the springs and causes of this love, and to observe from whence it arises. And,
1. It springs and arises from a sight of Christ’s loveliness: an unbeliever sees no beauty in Christ, wherefore he should desire him; there is nothing in him lovely to a carnal eye; but one that is “madelight in the Lord,” and has but a glimpse of
the King in his beauty,” his heart is wou, his soul is ravished and drawn forth in love to him; he admires and desires him above all, and cannot be easy without an interest in him.
2. From a view of his suitableness, as a Saviour; the believer not only sees personal and transcendent excellencies in him, which ravish him, but special blessings, which are proper for him; he beholds him as “full of grace and truth;” he smells a sweet savour in his ointments, and that name Jesus, a Saviour, becomes exceeding precious to him; he views all righteousness and strength, peace and pardon, light and life, joy and comfort, grace and glory, and all things appertaining to salvation, every thing to make him comfortable here, and happy hereafter, in Christ; and therefore says, as David did, “I will love thee, O Lord, my strength,” Psal. xviii. 1.
3. From a sense of his lore and manifestation of it to their souls; “we love him,” says the apostle, “because he first loved us,” 1 John iv. 19; our love is not the cause of his, but his is the cause of ours; and it is not merely his loving us, but the shedding it abroad in our hearts by his Spirit, which draws out our love to him; for though he loved us, yet if he had not some way or other manifested it to us, and overcome our hearts with it, we should still have remained enemies to him; but his giving us the sense and perception of it in our hearts, is what has drawn us to himself, and will keep us there.
4. From a view of union and relation to hira; how can persons do otherwise thau love him, when they see themselves so nearly united to him, as to be “members of his body, of his flesh, and of his bones?” How can they but love him, when they view him standing in and filling up the relations of an indulgent Father, a tender Husband, a loving Brother, and faithful Friend unto them?
5. This is more and moi’« increased by enjoying
commiinioa with him; the more intimate a believer is with Christ, the oftener he sees him, the more frequent visits he receives from him, and the greater aoquaiutance and fellowship he has with him, the more he loves him; every tiht of him, visit from him, and enjoyment of his |)resence, add fresh strength and fervency to his love; John, the beloved disciple, who leaned on Christ’s bosom, and had intimate communion with him, had his heart filled with love to him, and wrote the most largely of it. But,
3rdly. I shall now endeavour to show how this love manifests itself; and it does so,
1. By a regard to Christ’s commands and ordinances; “If ye love me,” says Christ, “keep my commandments; for he that hath my commandments and keepeth them, he it is that loveth me,” John xiv. 15 — 21; that is, lie that hath my commandments written upon his heart, by the finger of the Spirit, according to the tenor of the covenant of grace, aad is enabled to keep them by the assistance of my grace and Spirit, he it is that shows his love to me; and therefore, as you say, you love me, show it by an observance of my commands: and all that love Christ will do so, according to the measure of grace received; they will love the place of divine worship, and have a respect to all his ordinances and institutions; for all his tabernacles are amiable and lovely to them.
2. By a regard to his truths, the doctrines of the Gospel; they receive the truth in the love of it, and value it more than their “necessary food;” they Wghly esteem the preachers of it, and cannot bear to hear one truth of the Gospel •poken against.
3. By a i-egard to his people; they love the saints, who love Christ, t’ley delight in their company, and take pleasure in conversing with them; they are the “excellent in the earth, in whom is all their delight;” and indeed, where there is no love to the saints, there can be no true love to Christ; for, as the apostle Jo/m says, “he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?” 1 John iv. 20.
4. By a regard to his presence; a soul that loves Christ, values the presence of Christ; nothing so desirable to him as that is: and when he lias lost sight of Christ, cannot be easy without him, but seeks here and there until he has found him whom his soul loves: he thinks himself never more happy than when he has Christ’s presence, and never worse than when he is vrithout it.
5. This love manifests itself, by parting with and bearing all for Christ: a soul that truly loves Christ, will part with all that is near and dear to him, for him, he will forsake his own kindred, and his father’s house; he counts Christ “the pearl of groat price,” and is therefore willing to quit all he has, that he may but enjoy that; he leaves
all, as the disciples did, and follows Christ; and resolves, come what will, that Christ’s God shall be his God, and Christ’s people his people, and where Christ lodges he will lodge, and where he 2oes he will follow, and cleave close to him, as Rui/i did to Naomi. Jloieover, he is not only willinir to leave and lose all for Christ, but also to bear all for him, that he is pleased to lay u))on him, and call him to; he is willing to suffer reprop.ches, afflictions, and persecutions for the sake of him and his Gospel, and to bear any cross whatever he thinks fit to enjoin him: all which he would never be willing to submit to, was not his soul filled with love to Christ; and such a love as this, which springs from such causes, and manifests itself in these ways, is exceeding grateful to Christ, as appears from chap. iv. 10.
Verse 4. Draw me, we ml! run after thee: The King hath hrovght me i)ito his chambers. We will be glad and rejoice in thee: We will remember thy love more than wine: The uyright love thee.
The church having taken notice of the excellency of Christ’s love, the savour of his ointments, and preciousuess of his name, which made the virgins, her companions, love him; she persists in and continues her request, for communion with him, in these words; in which we have,
I. A petition; “draw me.”
IT. An argument which she makes use of to obtain this request; “we will run after thee.”
III. The request granted to her, which is acknowledged by her; “the king hath brought me into his chambers.”
IV. The effects thereof, or the influence which this had upon her “we will rejoice,” &c.
I. Here is a request or petition made by the church to Christ; “‘draw me.” V/hat she intends hereby will be proper to consider. And,
1st. There is a powerful efficacious drawing of souls to Christ, at conversion, when God calls a poor sinner by his grace, brings him to Christ, enables him to venture upon him, and believe in him for life and salvation; which is what Christ speaks of in John vi. 44, when he says, “No man can come to me except the Father which has sent me, draw him.” A soul’s coming to Christ for life, is not the produce of power and free-will in mau, but of the grace of God in drawing, though it is not effected by force or compulsion; it is true, the sinner, in his natural estate, “is stout-hearted, and far from righteousness,” averse to Christ and the way of salvation by him; but by mighty grace, this stout heart is brought down, and made willing to submit to Gud’o way of salvation; this obduracy is removed, and hardness of heart taken away by him, who has promised to take away the “stony heart, and give a heart of flesh.” Unconverted sinners are indeed unwilling to come to Christ for life; but those who belong to the election of grace, arc made” willing in the day of
•i-l
Christ’s power:” the macslaj’er did not more willingly flee from the avenger of blood, to the city of refuge, than a sinner, sensible of sin, and the danger of his state, does to Christ for salvation; for though a soul is not brought to Christ, by the power of his free-will, yet he is not brought against his will: drawing does not always suppose force and compulsion; there are other ways of drawing besides that. Thus the fame of a sJiilful physiciau draws many peo])le to him; thus music draws the ear; love the heart; and pleasure the mind; as the poet says, “Ti;|ihit sua queraque voluptas.” Nor is this done by mere moral suasion, which is what miuialers use; knowing the terrors of the Lord, they persuade men: but if the mighty power of grace does not attend their ministry, not one soul will ever be converted; though they represent the joys of heaven and the terrors of hell, in never such a lively manner; speak in never such moving strains, and use the most powerful arguments to win upon souls; yet they will stretch out their “haads all the day, to a gainsaying and disobedient people;” they will return with a “who hath believed our report? the arm of the Lord “not being” revealed” unto them. God does not act as a mere moral cause in man’s conversion; he does not only propose an object, and then leave the will to choose, but powerfully and effectually works both “to will and to do of his own good pleasure;” for this drawing is accomplished by the secret and invisible power of his mighty grace: and in this sense is the word used, in Judges iv. 7, when Deborah tells Barak, that the Lord had promised, saying, “I will DRAW unto thee, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitudes, and I will deliver him into thine bauds;” that is, I who have the hearts of kings, generals, and captains of armies in my hands, and can turn them “as the rivers of waters, whithersoever I will,” will powerfully and invisibly work upon, move, and incline Sisera’i heart to lead his array to the river. Kishon, where I will give an instance of my power and goodness in delivering him into thine hands. Thus God powerfully and invisibly works upon the hearts of sinners, beuds their wills, slays the enmity of their minds, allures and draws them to Christ, “suavi omuipotentia, and omnipotcute suavitatc,” “by a sweet omnipotence, and an omnipotent sweetness;” and this he docs by revealing Christ unto them, in all his beauty and loveliness, discovering the love of Christ unto their souls; by the kind invitations of his grace, the precious and encouraging promises of the gospel, and the special teachings of his Spirit; all which is an evidence of his everlasting love; for it is, because be hath “loved them with an everlasting love; therefore “with loving kindness” he hath “drawn” them; this is also a fruit of Christ’s death; “I, if I be lifted up from the earth,” says he, meaning his
elevation upon the cross, “will draw all men unto me,” John xii. 32; that is, all that the Father hath given me, and has promised, shall be gathered to me, and wlio.-n I shall shed my blood for. iloreover, it is likewise an indication of the weakness and impotence of sinners, seeing they cannot come unless they are drawn; and sufficiently destroys the notion which advances the free-will and power of the creature in conversion: but I apprelieud that this is not the drawing intended in this petition, for thus the church had been already drawn.
The Septuagint read it, “They have drawn thee: at the smell of thine ointments, will we run;”* that is, the virgins have loved thee, and shown their love to thee; and this has so taken with thine heart, that it has drawn thee after them, they have thy company, which I want; but by the smell of those ointments, which thou carriest about with thee, I, and others, will run after thee, till we find thee: so that Christ, according to this version and sense of the words, is the person drawn, and not the person petitioned to, to draw; though the latter seems best to agree both with the Hebrew tejt, and the sense of the words.
R. Aben Ezra thinks that they are the wordi of the virgins, who, every one of them, desire, saying, “draw me; we,” every one of us, “will run after thee;” but they seem rather to be the words of the church, desirous of more intimate communion with Christ; for there is.
Secondly. A drawinsj to nearer communion with Christ, which believers oftentimes want, and are desirous of, and which the church had enjoyed; as appears from the following clause in this verse; in which she declares that “the king had brought her into his chambers,” where he conversed with her, and disclosed the secrets of his heart to her: now this petition of hers for nearer communion with him, supposes,
1. A distance between Christ and her; not a distance with regard to union; for believers being one with Christ, they never are, nor can be distanced from him; they are always in this sense, “a people near unto the Lord;” nor is there a distance of affection, for “hiving loved his own, which were in the world, he loves them to the end;” they can never be separated from his love, seeing they are engraven as a seal upon his heart: but this is a distance as to communion; and, in this sense, Christ does sometimes stand at a distance, and hides himself from his people; as appears by their frequent complaints of it, they then thinking themselves forsaken and forgotten by him.
2. This petition shows her uneasiness in this condition, and therefore she says, “draw me;” not but that sometimes believers are lukewarm and iudiflferent; for falling asleep upon a bed of security, they become insensible of their condition, and therefore unconcerned about it; but when
“EiXiii.ffatjTe, &c. Sic legunt Origen. Theodor and Ambros. in Sanct. in loc.
they are awakened, and find their beloved gone, their souls are troubled, and being impatient of delay, though in the night, an the church in chap, iii., arise from their beds, and in “the streets and broad ways” seek him, whom their souls love.
8. This request shows the sense she had of her own inability to attain to a state of nearer communion with him: “when he hides his face, who can behold him?” when he stands at a distance, who can come near him? if he is pleased to withdraw his presence, there is no commanding it; the light of his countenance, the enjoyment of his presence, and fellowship with him, are as much the instances of his distinguishing and sovereign grace, and as much depend upon his sovereign pleasure, as the first workings of grace itself; we can no more enjoy the one at pleasure, than we could effect the other; the same Spirit that wrought grace in us at first, must give us access into Christ’s presence; we need now the same bands and cords of love to draw us to Christ, as then we did.
4. It signifies the apprehension she seems to have of danger; draw me, or I shall be drawn away: believers may be sometimes under fearful apprehensions of being drawn away by the corruptions of their nature, the snares of the world, and the temptations of Satan, though they can never be drawn totally and finally from Christ. He has, by the cords of love, drawn them to himself; and though they may not always experience it, yet he will never leave his people till he has brought them safe to glory.
5. It shows that high value and esteem she had for communion with Christ, which makes her so earnestly importune that blessing, and use such pressing and repeated instances for the enjoyment of it; this was the “one thing” she earnestly desired and sought for, yea, preferred to all other enjoyments. Moreover,
II. Here is an argument made use of to obtain this request, “We will run after thee:” or else it may be considered as the end of her asking this favour, “draw me,” that we may “run after thee.y” Lord, dotthou draw, that we may run, which we cannot do, unless thou do=t; but if thou wilt, we shall run after thee. Here is a change of persons in these words; first she says, draw me, and then we will run after thee; by whom are meant, she, and the virgins, her companions; the church, and particular members: every one in their stations would act with more life and vigour upon such drawings. “We will run after thee;” this is not a running to Christ, as sinners do under apprehension of danger, as to a city of refuge, and saints, as to a place of protection, safety, and security; but this is a running after him: Christ is the fore-runner who has gone before us, and left us an example, both in doing
nST>3 ut curramus, so some in Marskius.
and suffering, as the Pulflller of righteousness, and the great Captain of our salvation; and we must follow him, the Lamb, whithersoever he goeth; and not only follow, but run. Our life is frequently, in scripture, called a race; Christ is the mark we must press after: heaven is the jor/ii? we should have in view; and the way or stadium in which we should run, are Christ’s commandments; though our running therein, or performing them, is not the cause of our obtaining the prize; for “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” yet running herein is our duty; which supposes,
1st. Cheerlulness, readiness, and willingness; then, says David, “will I run the way of thy commandments, when thou shall enlarge my heart,” Psal. cxix. 32; that is, I shall observe them more cheerfully, readily, and willingly; it will remove that backwardness that is in me to duty.
2ndly. Swiftness; “I made haste, and delayed not, to keep thy commandments,” Psal. cxix. 00, says the same psalmist; such obedience as this, though far more perfectly than we are capable of, do the angels perform in heaven.
3rdly. Strength; and this we have not; but there is fulness of it with Christ; who, whilst we are waiting on him, is pleased to renew owvstrenytk, so that we “mount up with wings as eagles, and run and are not weary, and walk and do not faint.” Now this is the effect of that drawing, without which there is no running; we cannot set one step forward unless he speak to us, much less can we run, unless he draw us.
III. Here is an account of the request being granted, which she observes with pleasure, “the King hath brought me into his chambers;” though others read it, “Let the King bring me,’ or, 0! that the King would bring me,” &c. and so take it as a contiimation of her desires after communion with Christ; but this is for want of knowledge in the Hebrew language, as Mercer observes: others think that the past tense is put for the future, and so read it, “The King shall or will bring me,” &c., as being expressive of her faith, that she should enjoy what she was desirous of. Junms renders it, “When the King shall have brought me,” &c., and so carries in it the nature of a promise, as to her and her virgins future behaviour upon the enjoyment of such a blessing; though I think it is much better rendered by our translators, “The King hath brought me,” &c., and so signifies her enjoyment of the mercy she sought after. Wherein are three things to be considered,
1 St. Who this Kinr, is, that brought her into his chambers.
2ndly. What chambers those are, which he
brought her into.
3rdly. What is meant by his bringing there, or what this phrase is expressive of.
iiicru7a7eTu) /le, Symmachus; introducat me, MarcTkius, ’
1st. Who this King is, not Solomon, for “a greater thaa Solomcn is here;” but the Lord Jesus Christ, who is kot’ €|ox’?>’, by way of eminency, called, “The King-.”’ who is the King of the whole word, the Kins; of the kings of the world, and the King of saints; he has, as he is God, an universal empire over all worlds, heaven, earth, and hell; and as Mediator, has a kingdom t’iven him by his Father, which he has purchased with his own blood, and by the mighty conquests of his grace, has brought into subjection to himself; in this kingdom he enacts laws for the subjects thereof, by which Ihcy are governed and kept in order; he subdues all their enemies, sin, Satan, and the world; protects them from all dangers; encourages his loyal and faithful subjects; courteously receives them, graciously takes notice of all their petitions, and supplies them with every thing needful for them: now this kingdom, which Christ as Mediator, is possessed of, is of a spiritual
2. The doctrines of the Gospel, which contaia the unsearchable riches of Christ, and the mysteries of his grace, which he brings his people gradually into, and shows them those things which eye hath not seen, neither hath ear heard, nor the heart of man conceived of:”* He took me, as if she should say, into his chambers, and there more thoroughly iustructed me into his n)ind and will; gave me to know more fully the mysteries of the kingdom; opened all the treasures of his grace, and showed me all his riches, and glory contained therein. Now this sense suits well with a practice much used by the Jews, who frequently taught in chambers, where they also met togecher to converse about, and determine matters in religion, as fully appears from their writings;’ and we have many hints in the New Testament, which confirm it; it was in such a chamber that Christ kept the passover, and instituted the Lord’s Supper, and gave there a discovery of the nature of his death
nature, and managed in a spiritual way; it is kept and sufferings to his disciples: in such a room the
in peace, being governed in wisdom and righteousness; and will continue for ever, when all other rule and authority shall be thrown down. But,
2ndly. What chambers are these which this king is said to bring her into? Not the temple, into which Solomon introduced the people of Israel, which is the same sense’ some give of the words; though there may be an’= allusion to the temple, and the chambers thereof, of which mention is made, 1 Chron. xxviii. 11, 12; and more especially to the holy of holies, which was inaccessible to any but the high priest; as that, which was typified by it, is to any but Christ the lligh-priest, and those who belong to him, to whom he gives access, and who have boldness and liberty to enter into the holiest of all, by the blood of Jesus: nor do 1 think that by them are meant those everlasting mansions of peace and rest, which are in Christ’s Fathers’s house, which he is preparing for his spouse, and bride, and into which he, ere long, will introduce her, where they will keep an everlasting nuptial feast; for at present she could not say, that she was brought thither, though she might be assured of it, that she should, by those kind intimations of his love unto her; therefoi-e it seems better to understand them either,
1. Of those chambers of intimate communion and fellowship, which Christ sometimes brings his people into, and of which they are exceeding desirous; this inestimable blessing Christ frequently grants to his people in his ordinances; for he does not always sufi’er them to stand without, in the outer courts, but sometimes takes them into his inner chambers, where he discloses the secrets of his heart unto them, gives evident intimations of his love, and fills their souls with
divine consolation: or else,
So tke Cabalistie Doctors interpret the King, when put alone, of Tiphereth, the bridegroom, Lexic. Cab p. .^36. t” Briglitman and Cotton,
in loc. ‘Vulc Bishop Patrick, in loo. ‘’ So
disciples met together, after his ascension; and in such an one Paul preached till midnight. But.
3rdly. What is meant by being brought into these chambers; or what does this phrase import, or express?
1. On Christ’s part.
(1). An acknowledgement of her to be his bride; he having espoused her to himself, and solemnized the marriage among her friends, which was the Jewish custom, takes her home to himself as his spouse and bride, to live and converse with him; leads her into his chambers, and there unlocks all his treasures; shows her all his riches and glory, and puts her into the possession of them.
(2). It imports wonderful condescension in him, that he, who is the King of kings, should vouchsafe to regard such a worthless creature, as the church is in herself; and much laore espouse her to himself, and in such a kind, loving, and familiar manner, give her access to his person, and all he has, and grant her such intimate communion and fellowship with him.
(3). It shows us, that all our nearness to, and communion with God, are in and through Christ; it is he that gives us “access into the grace wherein we stand,” and leads us into the presence of his Father; he is our only way of access unto him, and acceptance with him.
2. On her part, they being her words, show,
(1). That she does not ascribe this to herself, but to his powerful and eiBcacious grace; she was conscious of her own inability, and therefore makes application to him, and, having obtained her desires, acknowledges it to the glory of his grace; who “brought, or caused her to come,” as the* word may be rendered, notwithstanding all difii-Theodoret. and Tres Patres, in loc. ‘Vide
Targuni in Cant. 3. 4. and Tract. Sabbat, in Misnah, c. I. §. 4. f’DN’irtme venire fecit.
eulties and obstructions which lay in the way.
(2). This she does with thaiikfuluess, in an exulting manner, as this way of speaking testifies, and the following words declare: what was before matter of prayer, is now the subject of praise; she owns, with gratitude, as became her, the mercy she had received.
(3). It seems to be in a boasting way and manner that she speaks. Believers are allowed to glory in the Lord, and boast of what he has done for them, and manifests to them, that his grace may be magnified, others take notice of it, and they be encouraged in their addresses to him: the church here might have an eye to the virgins or daughters of Jerusalem.
IV. We have, in these words, the effects or consequences of the church’s enjoying this valuable blessing, as they appear in her own members, or her daughters, “the virgins.”
1st. Gladness and rejoicing in Christ; “vve will be glad and rejoice in thee.” The several clauses of this text, some think, should be considered thus ;B the first clause, “Draw me,” as the words of the church; the next, “We will run after thee,” the chorus of the virgins; then the church again says, “The King hath brought me into his chambers;” and after that the virgins, “We will be glad,” &c., but whether the church, or the virgins, or both, are here intended, it is certain, that this is the laugunge of believers, of whose joy Christ is the object: they rejoice, not in themselves, neither in their works, nor graces, nor frames, but in the Lord Jesus Christ; this is one part of the character which the apostle gives of true believers; they are such who “rejoice in Christ Jesus, and have no confidence in the flesh,” Phil. iii. 3.
1. They rejoice in his person, in his greatness, fitness, fulness, and glory, as he is God and man in one person; for, being so, he is able to be their Saviour, a proper person to be a Mediator, has all fulness of grace treasured up in him, and appears to be “the brightness of his Father’s glory, and the express image of his person;” a view of, and communion with, such an one, must needs fill the believer with “a joy unspeakable and full of glory.”
2. They rejoice in what he has doue for them; he is the Lord Jehovah, “who has doue great things for them, whereof they are glad;” he engaged as their Surety in the everlasting covenant, and in the “fulness of time” assumed their nature, finished and made reconciliation for their sins, satisfied Divine Justice, fulfilled a righteous law, brought in and clothed them with an everlasting righteousness, procured the pardon of all their sins; and, in short, has secured all grace and glory for them; and when they consider all this, they cannot but be glad and rejoice in him.
3. They rejoice also in what he is unto them, as well as in what he has done for them, he
stands in and fills up all relations to them; he is their “everlasting Father,” their kind and loving Brother, their tender and indulgent Husband, their constant and faithful Friend, and indeed, their “all in all;” he is every thing unto them, for he “of God is made unto them, wisdom, righteousness, sanctification, «««? redemption;” and when they consider him under all these eiideai’ing characters and relations, it is no wonder that they are heard to say, “I will greatly rejoice in the Lord, my soul shall be joyful ia the God of my salvation,” &c.
2ndly. Another effect of the church enjoying such intimate communion with Christ, is a remembrance of his love; “We will remember thy love more than wine.” I have already, on ver. 2, shown you the preferableness of Christ’s love to wine, and shall not here repeat it, only show,
1. What it is to remember Christ’s love.
2. Why we should, and every believer will do so, 1. What it is to remember it.
1. It is so to record it in our minds, as not to forget it; we should, with David, call upon our “souls, and all that is within us, to bless his holy name, and forget not all his benefits,” Psal. ciii. 1, 2; and more especially we should not forget his love, from whence they all spring.
2. We should often meditate upon it; which would not only serve to advance the glory of divine love; but would sweetly ravish our souls, raise our affections, inflame our love, and quicken our faith.
3. We should constantly observe that ordinance, which Christ has appointed for this purpose, namely, the Lord’s supper: it being his design in the institution of it, that we should remember him, his broken body and precious blood, and particularly his special love, which appeared in all.
4. We should so remember it, as to have our desires more strongly after ‘it, and our afi’eetions more firmly fixed upon it: Christ’s love is excellent and valuable; it is preferable to life itself, and all the comforts of it; and a frequent revolving it in our minds will enlarge our desires afler a greater knowledge of it, and heighten our value for, and esteem of it.
5. W^d should 80 remember it, as to exercise faith in it; for it will bring us but little comfort, and do us but little service, unless we can, in some measure, appropriate it to ourselves, saying, with the apostle, “He hath loved me, antjlr hath given himself for me;” it will afford us no solid joy and comfort, that he has loved others, if we have no reason to hope and believe that he hath loved lis; for it is faith’s viewing a peculiar interest in this love, that fixes a sense of it more firmly upon the mind.
6. It then appears, that this is ujipermost in our minds, when we speak and make mention of it to others: and, indeed, that should be the subject of our discourse now, which will be the de-
Vide Bishop Ttttrick in loc.
liglitful theme of glorified saints to all eternity, j ■But,
2. Why should we, and why will every believer remember Christ’s love, value and esteem it more; than wine? j
1. Because it is worthy of remembrance, in its: own nature, and in its effects, as has been already i shown; it is “better than wine;” it is great and i glorious, stupendous and unparalleled, matchless; and boundless, everlasting and unchangeable; it’” passeth knowledge, and is the source and spring of all the grace we now receis’e, and of all the glory we are expectants of.
2. It would be ungrateful in us not to remember it; should we be unmindful of, and forget this love, and the benefits which spring from it, we should be justly chargeable with the vile sin of ingratitude; and it might be very pertinently returned upon us, what Ahsolom said to Rushai, “Is this thy kindness to thy friend?” 2 Sam. svi. 17.
3. Because he hath remembered us, and that “in our low estate, because his mercy endureth for ever;” even when we were in the depths of sin and misery, could not help ourselves, and were so far from having any love to him, that we were in open rebellion against him; yet such was his amazing love to us, that he raised us “beggars from the dunghill, washed us from our sins in his own blood,” and made “us kings and priests to God and his Father;” and shall we not remember? can we be forgetful of this love?
4. A remembrance of it promotes our own comfort and ediScation, serves to make sin odious and detestable, and is oftentimes useful to excite and revive grace, to banish our doubts and fears, and make the person of Christ more precious to us.
3rdly. Another effect or consequence of the church’s being brought into the chambers of near fellowship and communion with Christ, is, that the love of his church and people is the more drawn forth to him, who here go under the character of upright ones, “the upright love thee;” or according to the Hebrew test, “uprightnesses love thee “^ the abstract for the concrete; which intends upright men, or men of uprightness, as being the persons who love Christ: unless with R. Sol. Jarcki, we take it to be expressive of the sincerity of their love, and so read it, “in uprightnesses, or with an uprightlove they love thee:” R. Aben Ezra thinks it is the adjective of tvine, before-mentioned, and intends the excellency, sweetness, and incorruptness of it, as in chap. vii. 9; and the sense then is this, “we will remember thy love more than wine, yea, more than upright wine,” or wine that goes down sweetly, ‘’ do they love thee:” though I rather think it intends the character of the persons who love Christ. I have already, on the preceding verse, shown the nature of this love, with which souls love Christ, from whence it springs, and how it manifests itk c’”ra~0 w907t,, Sept. Keclitudiiies. Ar. Mont.
self: and shall now only consider the character of those persons who are here said to love him, namely, upright ones; and they are.
1. Such who are said to be “upright in heart,” of whom mention is made in Psal. cxxv. 4, “Do good, O Lord, to them that be good, and to them that are upright in their hearts;” such are they who have a work of grace wrought upon their souls; whose hearts are right with God, and desire to worship him with their whole hearts; who live by faith on Christ, and his righteousness, and whose words and actions are without dissimulation; such are “Israelites indeed, in whom there is no gnile.”
3. TVTao are of an upright conversation, as in Psal. xxxvii. 14. These are they who walk according to the rule of God’s word; they are not partial in their observance of his commands, but have a regard to them all; they make a conscience of avoiding lesser, as well as greater sins; and in all their obedience to the divine will, seek the honour and glory of God: and what they do, they do in faith, and from a principle of love to God and Christ. Junius understands this clause of the sincerity and uprightness of the love of the church and her friends to Christ, and reads it in connection with the former thus, “We wili remember thy love more than wine, a?2«? whosoever most uprightly love thee;”’ that is, whoever bear a sincere affection to thee will do the same.
Verse 5. lam black, hut comely ,- 0 ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. The church in the preceding verses had directed her speech to Christ, where we have observed the request she makes, and the success of it, and also the comfortable and grateful frame of Spirit produced by it: here she turns herself to “the daughters of Jerusalem,” and gives an account of her person and state, and delivers her mind to them in this and the following verse. Wherein may be considered.
I. The persons she speaks to, “the daughters of Jerusalem.”
II. The character which she gives of herself.
III. The reason of hei’ so doing.
I. The persons she speaks to, are “the daughters of Jerusalem:” and seeing these are frequently mentioned in this Song, it will be necessary to consider who are meant by them. R. Sol. Jarchi would have them to be the Gentiles, who, he says, ar so called, because Jerusalem shfjl be the metropolis of all cations, according to E/ek. xvi. 61, “I will give them unto thee for daughters;” and that they are, in the same sense, “the daughters of Jerusalem,” as the towns of Ekron are called in Josh. XV. 45, “the daug,hter3 of Ekron;” but it is much better to understand them of particular churches, of which, ‘’ Jerusalem that is above,” or that general assembly, a«rf church of the first-born,
‘Quieunque rectissime diligunt te, Jun.
whose names are written in heaven,” is the mother; though I rather think, young converts are intended by them, who, perhaps, had not as yet joined them selves to the church, though they had a very great respect for her, as is manifest from chap. v. 9; they seem to be very weak, and their knowledge of Christ but small, yet desirous of knowing him and seeking him with her. (See chap. v. 8, and vi. 1.) And it is very evident, that not only the church, but Christ also, had a very great respect for them, from chap. iii. 9, 10, 13. They were her friends and companions, distinct from mothers’ children, mentioned in the following verse, and were far from being enemies either to Christ or his church. II. To these persons she gives a character of herself.
1st. She makes a concession that she was black. 2adly. Not withstanding asserts that she is co«(?/y. And.
Srdly. Uses some similes to express both by, “as the tents of Kedar, the curtains of Solomon.”
1st. She ingenuously and frankly acknowledges, that she was black. This is not to be understood literally of Pharaoh’s daughter, whom Solomon had married; and whose mother, Grotius conjectures, might be an Arabian, and so these words be expressive of her natural complexion; but this is not intended, nor, perhaps, is there so much as an allusion to it; but rather to a shepherdess, or keeper of vineyards, made black by lying in the fields, as the following verse seems to intimate. The Targum applies it to the people of Israel, when they made the calf, and says, that then “their faces became as black as the Ethiopians, that dwell in the tents of Kedar, but when they returned, by repentance, and were forgiven, the brightness of the glory of their countenances was increased, as the angels:” but the words are expressive of the spiritual estate and complexion of the church of Christ, and of all believers in him; who may be said to be black, @.-adiComeli,; black by sin, comely by grace-.’’ Black.
1. Upon the account of many spots, blemishes, and infirmities; for though they are fair and spotless, as considered in Christ, yet they are black and full of spots, as considered in themselves; sin dwells in them, and they are sometimes overcome, and carried captive by it; it is always present with them; this body of sin and death, they carry about as their burden; neither will they be rid of it in this life; for “if we say that we have no sin, we deceive ourselves, and the truth is not in us;” the most holy and righteous man on earth is not without it; every one is both disturbed and defiled with it, and therefore in this sense may be said to be black ,- and so the’ Jewish doctors expound it, of the sinful actions and evil works of the congregation of Israel.
Nigra p«r naturam, formosa per gratiam, Aug. de Tempore, Serm. 201, p. 354. torn. 10. Fusoa per culpam, decora per gnitiam, Ainbros. in I’s. 118. octon. 2. col. 881. tom. 2. ‘R. Bol. J»ichi and
2. The church of Christ may be said to be black, oftentimes on the account of those swarms of hypocrites and heretics that appear in it; there have always been more or less of them in the church, in all ages, which have been “spots in their feasts of charity.” There was a Cain in Adam’s family, a Ham in Noah’s, an Ishmael in Abraham’s, an Esau in Isaac’s, and a Judas among Christ’s disciples; these goats have always been among Chi’ist’s sheep, these tares grow up among his wheat, and will do so, till he shall divide the sheep from the goals, and take his fan in his hand, and thoroughly purge his floor. Now upon the account of these, and the several heresies, schisms, and divisions, which frequently arise, and are made in the church of Christ, she may be said to be black: And also,
3. By reason of the persecutions and reproaches of the world, which the church of Christ, and all believers in him sustain; for they that “will live godly in Christ Jesus ruust suffer persecution” of oue kind or another; if not confiscation of goods, fines, imprisonments, racks, tortures, yea, death itself, which in some ages of the world, have been the lot of God’s children, yet, at least, loss of their good name, credit, and reputation; for if they are loved by Christ, they must expect to be hated by men; if they have peace in him, in the world they must have tribulation; they may be sure of being vilified by the world, and backbited and reproached by carnal professors; and this is what the church seems to ascribe her blackness to, in the following verse. So in Zohar,“” this blackness is by the Jews, expounded of the captivity of the people of Israel.
4. She may be said to be black, with sorrow and mournings; black colour not only being the habit of mourners, but does also, in scripture, express grief and sorrow itself. See Jer. viii. 2L, and xiv. 2. The sins and corruptions of God’s people, oftentimes put them in this mourning habit; as David says, when he was under a sense of his manifold iniquities, “I go mourning all the day long,” Psal. ixxviii. 6, or nearer the Hebrew, “I go in black all the day long;“” the coldness, hypocrisy, and formality of professors, give them much uneasiness: the many errors and heresies among them, and the persecutions and reproaches, both of the world and carnal professors, produce this black hue and mournful colour.
5. They are black in the eyes of the world, which indeed is no wonder: for the men of the world see no beauty nor comeliness in Christ himself, and therefore not any in bis people, they being, in their eyes, mean, abject, and contemptible, desjjised by them, and accounted as the refuse and “off-scouriug of all things.” But notwithstanding all this she could say.
R. Aben Ezra, in loc.
in Lev. fol. 25. 1.
Juu.
‘In Exod. fol. 6. I. and
“nibn lip atratus pergo,
2ndly. That she was comely, that is, beautiful and desireable,” having graceful features, and a just symmetry and proportion. Now the church, and every believer in Christ, may be said to be comely.
1. By the imputation of Christ’s righteousness, wlicrcby they are justified from all sin, and stand spotless and irreprovahle in God’s sight; their own righteousness is as filthy rags, and rather detracts from, than adds to their comeliness; but Christ’s righteousness being that “fine linen, clean, and white,” with which being arrayed, they are “adorned as a bride for her husband,” they appear perfectly comely through the comeliness which Christ hasp«^ upon them; they are no ways comely in themselves, but in Christ they are a perfection of beauty.
2. By the sanctifying grace of the Spirit, whereby they are made new creatures; Christ is formed in their hearts, and they are conformed to him, who is the “first-born among many brethren;” his image is impressed upon them, and all the parts of the new man are in a just proportion in them, though not grown up to.their perfection; and thus being made partakers of the divine nature, and appearing in the beauties of holiness, they are all glorious and comely within.
3. Believers are so in their church-state, having fellowship with Christ, and with one another, walking together in, and according to the commands and ordinances of Christ Jesus: a church of Christ, in gospel order, is beautiful for situation; all her tabernacles are amiable and lovely; and enjoying the presence of Christ in them, is “beautiful as Tirzah, comely as Jerusalem, and terrible as an army with banners.” 0 how comely are the saints in their goings in Zion! a more lovely sight than this can scarce be seen; they are then like a “company of horses in Pharaoh’s chariots.”
However black believers may be in the eyes of the world, they are certainly comely in the eyes of Christ; who often, in this song, calls his church, his “fair one,” and “the fairest among women;” however undesirable she was to others, she was very desirable to him; her eyes, cheeks, lips, teeth, head, hair, neck, &c., are commended and praised by him; so much beauty and comeliness appeared in her, that his heart was even ravished with her; and so long as he thinks her comely it matters not what opinion others entertain of her.
3rdly. She makes use of some similes to express both her blackness and her comeliness, “as the tents of Kedar, as the curtains of Solomon.”
m«2 optabilis, Pagninus, Montanus, Tig. Vers. IMercer. So Aben Ezra. p Mercer, in loc.
I Travels, p. 222. ed. 2. ‘Vide R. i?ol. Jnrchi,
Some thinki” that these refer to both parts of her character; and suppose that the tents of Kedar, though they were mean and abject without, yet were full of wealth and riches within; and a number of them together made a fine appearance, as Dr. Shaw relates they now do;’’ and that Solomon’s curtains or hangings had an outward covering, which was not so rich and valuable as that within; and so are both designed by the church to represent unto us, that though she was mean and abject in the eyes of the world, yet she was rich, glorious, and beautiful within: the outside of a believer is only seen by the world, and they judge of him accordingly; his inside is hid from them, as the riches of Kedar’ s iQ.vA.%, and the fineness of Solomon’s curtains were from those who viewed the outside only; though I rather think her blackness is designed by the one, and her comeliness by the other.
1. For her blackness she compares herself to the tents of Kedar. Kedar was the second son of Ishmael, Gen. xxiv. 13, whose posterity dwelt in the desert of Arabia, Isa. xliii. 11, and their employment being to feed cattle, Isa. Ix. 7, they dwelt in tents, Psal. cxx. 4, 5, which were made of hair-cloth, and that of goat’s hair; which being always exposed to the sun and rain, were very black, looked very mean and contemptible:”■ they had no other houses but these; and because they always dwelt in them, removing and pitchin’^ them at pleasure, therefore they were called Scenites.’ Now the church compares herself to these mean, black, and despicable tents, on the account of the sins and infirmities of herself, the carnality and hypocrisy of others, the many errors and heresies she was vexed with, as well as the persecutions and reproaches of men, which oftentimes oppressed her, as has been already observed.
2. For her comeliness, she compares herself to the curtains of Solomon. The Septuagint read it, dis Septets ‘2alu/xu, as the skins of Solomon; and so the Vulgate Latin likewise; which version Gilbert Foliot following, in this exposition of this place, says, it is not to be understood of the skins of sheep, goats, or any other animal, but of the very skin of Solomon himself; who being a rich king, and living deliciously, he supposes was very comely and beautiful: to whose fine skin he thinks the church here compares herself, to set forth her comeliness: but this is much better referred by Alcuin, his countryman, to the skins of slain beasts, of which he thinks Solomon made tents for himself; thsngh it seems rather to intend those rich hangings of tajjcstry, which Solomon had, either about his bed, or in the several
toriissuccedunt, nee alias doraos habent; ipsa autem tentoria cilicina sunt; ita nuncupant velamenta e caprarum pilis texta. Solin. Polyhist. c. 46.
This Gilbert Foliot was bishop of London, and lived in the 1 2th century, in the reign of King Henry II. whose Exposition, together with the Compendium of Alcuin, his countryman, were published by Patricius Junius, p. 1638.
apartments of his house; which, no doubt, were very rich, costly, and glorious, he being so great and wealthy a prince: or his garments, as Theodoret, see Matt. vi. 29; and therefore the church, on the account of her perfect comeliness, through Christ’s righteousness put upon her, and the curious and embroidered work of the Spirit of God in her, as also her walk in Gospel-order, compares herself to these curtains or hangings Moreover, by a metonymy, may be understood, both in this and the preceding comparison, the persons who dwelt m Kedar’s icxiis, and Solomon’s courtiers, who lived in those a[)artmeuts of his which were so richly hung; the former being black, and the latter dwelling in the palace of a wealthy king, and faring deliciously, were no doubt, plump and comely: though neither Solomon nor any of his courtiers, could come near the church for beauty and comeliness; and to this sense agrees Junius’ s version of the text.” But
III. Let us now consider the reason of her giving this account of herself to the daughters of Jerusalem: her design seems to be to obviate what might be objected by, and remove whatever might be discouraging in her to the daughters of Jerusalem, those young converts; they might object to her. Thou talkest of being brought into the king’s chambers, and having nearness of access unto him, how can it be, that oue so black as thou art, should be taken notice of by so great a person, and have such nearness to him, who appears to be so mean and so unworthy thereof? To this she answers, by granting, that she was black in herself, but yet was comely, through his comeliness; in him she was prepared as a bride adorned for her husband; and it was this that gave her the favour and acceptance she had with him.
Again, It might be objected, IIovv canst thou be chcerfnl, when thou art so black, loaded with persecutions and afQictions, and hated and despi-Bcd by all? This she obviates by observing, that the world could not see her inward glory, and therefore passed a wrong judgment upon her: and that the unseen gloiy, riches, beauty, and perfection in Christ, supported her under all reflections, persecutions, and reproaches.
Also, the sins and infirmities which they saw in her, as well as the suffering she was exposed unto, min-ht stumble those young converts, and be a means to deter them from the ways of Christ, and joining with his church and people; and seeing there was danger of this, therefore she informs them of herbeautyas well as of her blackness: other grace, as well as of her corruptions; of her glory, as well as of her sufferings; and in doing this, her design is to engage and encourage them to go with her; in all which, she discovers her strength of faith in Christ, and his righteousness, notwithstanding all her sins and sufferings; of which she gives a further account in the following verse.
Similis sim Scenitis Kedarenis, at similis sum inhabitantibus aulseu Schelomonis. Vide Joseph.
Verse 6. Look, not upon me, because I am black, because the sun hath looked upon me: My mother’s children were angry with me; they made me the keeper of the vineyard; bat mine own vineyard have I not kept.
The church, here continues her discourse to the daughters of Jerusalem: And,
I. Desires of them, not to look upon her.
II. Gives a reason why she should not have them do so, because I am black; of which blackness she assigns several causes; some of which are more near, others more remote.
1st. “Because the sun had looked upon
her.”
2ndly. “Her mother’s children were angry
with her.”
3rdly. “They had made her the keeper of the vineyards.”
4thly. This occasioned a neglect of her own; mine own vineyard have I not kept; all which produced this blackness in her; for it was not her true and native colour.
I. She desires the daughters of Jerusalem not to look upon her; which may be understood, either, I. Of a look of scorn and disdain:” she was now in suffering circumstances, surrounded with a variety of enemies, exposed to a multitude of troubles, and liable to many failings and infirmities; for which reasons she might be jealous of failing under their scorn and contempt, and therefore says. Look not upon me. The meanness, poverty, and sutTerings of the saints, render them contemptible to the world; and the failures and imperfections of their lives are oftentimes thrown in their teeth, and this, too often, by professors themselves; but this we should be very careful of, that we do not treat our fellow Christians after such a manner: we slioi’ld be far from slighting a believer under sufferings, or carrying with a disdainful air to a fallen saint; for we should consider, that we also are in the body, and liable to the same temptations. Or else, 2. It means a curious and prying look into her failings and infirmities; conscious she was to herself of them, but knew it was not their duty, though perhaps they too often made it their .business, to look into them. There are some who are never better, than when thus employed, in exposing of the saints; they watch for their baitings, and are glad to report and spread a tale of the infirmities of their brethren; their eyes pierce like vultures, and fasten upon nothing else but corruption: but such a curious, prying look as this, is condemned by Christ, Matt. vii. 3, 4, 5, “And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye,” &c. If God did as strictly observe and mark our iniquities, as we are too apt to mark one another’s, what would become of us! This con-Antiq. 1. 8. c. 2. FWe Alshech in loc.
SOXa OF SONGS. sideration should deter us from a practice so i vile ia itself, so dishouourable to religion, and which is so highly rv;seuted by Christ. 3. It may also siguil’y a looking with dulijjht and pleasure at her afflictions and falls, which perhaps, she was suspicious of: tJiis was what Edom was blamed for, ia Obad. v. 12, 13, “but thou shouldest not have looked on the day of thy brother,” that is, with joy and pleasure, as the following words show; “neither shouldest thou have rejoiced over the children of Judah, in the day of their destruction,” &c.; believers should be so far from such a temper as this is, that they should rather sympathise with them in their suflTerings, and falls, than triumj)h over them; for “let him that thiuketh he standeth, take heed lest he fall,” Or, 4. She would not have them look upon her as persons astonished and amazed at her present sufferings, as though some strange and unaccountable thing had happened to her; for they need not be surprised, when they consider, that Christ, her Head and Husband, the holy and the harmless one, was treated after the same, yea, after a much worse manner; that the sufferings which she underwent, were but what were appointed for her, and would all end in God’s glory, and her own good, therefore she would have them not be startled at them, nor be discouraged by them from joining with her. 5. She would have them not to look at her blackness only, but alsa at her beauty; it is true, she was black in herself, and that she acknowledges; but then she was comely in Christ, and that she would have them take notice of, as well as the other: she would have them look upon Christ, who is “white and ruddy, the chiefest among ten thousand,” who is altogether lovely and exceeding comely, and consider her in him, and not as she was in herself, for that might he frightening and discouraging to them.
II. She proceeds to give the reason why she would not have them look upon her, because, says she, “I am black:” she had said this before; but here she uses the same word in another form, which some think is to diminish the signification of it, and that she was not so black as they thought her to be, or had represented her; and read it “blackish,” or “somewhat black;”’’ though the doubling of the radicals seems rather to increase the siaiuification, as in other places, see Psal. xlv. 5, Pro v. viii. 31; and therefore should be read, “because I am very black;” or exceeding black;’’ and this she here mentions again with this addition, that she might have an opportunity to give account of the particular reasons thereof; which reasons are as follow.
1st. She declares, that one reason of her black-
mmnffi jueueXoi/w/ui/n;, Sept. Subnigra, Junius and Tremellius, Piscator, Mercerus, Cocceius; paululum denigrata, Paguinus; so Aiusworth and Aben Ezra. Valde fusca, Bochart. prorsus vel valdeness was, “becaase the sun had looked upon her.” The Ethiopic version h*s it, “because the sua hath not looked upon me,” that is, not kindly and gently, which would be pleasant and delightful; but severely, as to scorch her, and therefore looked black: and so Ambrose’^ reads the words; but interprets them of the Sun of righteousness, who had not shone upon her, being deprived of which, she had not attended to her devotion and observance of the commands, which had brought blackness upon her. 1. The Targnm expounds this of the congregation of Israel, which was made black by the idolatrous worship of the sun and moon; against this, a law was provided, it was strictly prohibited by God, Dcut. xvil. 3; but yet was very early in the world; most nations under the sun (ell into it; some worshipped the sun under one name, and some under another, and all paid a regard unto it; this idolatrous worship seems to have obtained in Job’s time, see Job. xxxi. 26, 27; and the Jewish nation was not exempt from it; they frequently fell into it, and were blackened by it, see 2 Kings xxiii. 5 — 11, Ezek. viii. 16; for idolatry, error, and superstition, will make the church black. 2. Others understand it of Christ, ‘’ “the Sun of righteousness;” and that she was made black, either by suffering for him, or else by being in his company, in whose presence, all other beauty, but his own, vanishes and disappears. Thus a jjerson that is not of a fair complexion, being in the company of one that is. looks abundantly worse than if viewed alone: Christ’s beauty infinitely exceeds any that is in us; there is no comparison between them; we look black, exceeding black, when compared to Christ. But, 3. 1 should rather choose to understand it of the sun of persecution, for under this name it goes in Matt. liii. 6, compared with v. 21, and this seems to suit better with the church’s present state and circumstances; and, indeed, every one “that will live godly in Christ Jesus, shall suffer persecution,” from the tongues, if not from the hands of men: and this persecution, which the church underwent, seems to be a very vehement one, in that she compares it to the looks and scorchings of the sun; and it must continue some time upon her, to make and leave such visible marks and impressions upon it; and yet she patiently endured all, and bravely “bore the heat and burden of the day,” and seems to be more ashamed of her sufferings, than she was of the person and cause for whom she suffered. The allusion is to persons burnt with the sun,’ and so made black or swarthy, as in some countries; and especially to such who are much in the fields, and employed in rural work, as the church is represented as a keeper of vineyards and of flocks of sheep, in the foUowifig words.
2ndly. Her” mother’s children were angry with.
et tota nigra, Marckius, Michaelis. De Isaac, c. 4. * Foliot and Cocceiu.s in loc. Perusta solibus Pernicis uxor, Horat. Epod. Ode 2. v. 41, 42. AXiOKaviTov, Theocrit. Idyll. 10. v. 2T.
her.” To licr outward perscentions were added intestine broils; it is therefore no wonder she looked so black as she did: oftentimes a man’s worst enemies are those of his own house. The Targum by mother’s children understands the false prophets, who taught the congregation of Israel to serve idols, and walk in the statutes of the people; by reason of which, she served not the Lord, neither walked in his statutes, nor kept his precepts and his laws. R. Sol. Jarehi thinks the Egyptians are intended, among whom the Israelites were brought up; many of whom came along with them out of Egypt, and were frequently the cause of their falling into sin: but rather we are to understand by mothers children, either, 1. Indwelling sins and corruptions, which are produced with nature: lust conceived, as soon as we were conceived; nay, we were conceived with it, and in it, as the Psalmist says, Psal. li. 5, “Behold I was shapen in iniquity, and in sin did my mother conceive me;” which brought forth sin in us as soon as we were brought forth into the world; and these indwelling lusts and corruptions proclaim war against us; these war against the soul, and sometimes “bring it into captivity to the law of sin which is in the members;” they frequently draw us away to the performance of sinful actions, making us the keepers of other vineyards, and often divert us from our duty, and cause us to neglect it; they hinder us from doing the good we would; for “when we would do good, evil is present with us;” and so we may be said not to keep our own vineyard. Or else, 2. Carnal professors may be here intended, who are members of the same society, externally children of the samemother, who profess themselves of the holy city, are pretenders to godliness, but enemies to it; such are they, who have “a form of godliness, but deny the power thereof,” in themselves, and hate it in others; which, perhaps, may be one reason why these children that were born after the flesh, these false brethren, were angry with the church here; as they frequently are at her zealous defence and vindication ofgospel-truths and ordinances, in the power and purity of them, and at her faithful reproofs and admonitions to them and others, throwing all the scandal and reproach upon her that possibly they can: now these are generally her most bitter and implacable enemies, are thorns in her side, and give her the greatest uneasiness; causing more grief and trouble to her, than all her sufferings and persecution from the world; for hereby they blacken and lessen her reputation and character, more than any other whatever; and yet bear it she must, and patiently she ought to endure it; Christ himself was not free from it; for who were more bitter and implacable enemies to him and his Gospel, than the Jews, God’s professing
“So Horace calls his own works Vineta, Epist. 1. 2. epist. 1. V. 220.
people, and the chief among them, the high-priests and Pliarisecs?
3rdly. She says “they made her the keeper of the vineyards,” as an effect of their anger to her, and this, no doubt, added to her blackness; for being obliged to lie abroad in the fields, to keep the vineyards, she was exposed to the scorching sun-beams, and thereby got the hue she appeared with: this employment being not only very slavish, but base, mean, and reproachful; it was what was usually done by the poorer sort, and was much below the honour and dignity she was raised unto. By vineyards may be meant false churches; and by her keeping them, her falling in with their corrupt worship, and observance of the vain traditions and ordinances of men: which Christ complains of, and condemns in the Jewish church, who “made the commandment of God of none effect by their traditions.” But this the church was obliged unto by her mother’s children; her compliance does not seem to be voluntary, but forced, and she complains of it as an imposition; “they made me,” that is, forced and obliged mc to do it. And this produced,
4thly. A. neglect of her own vineyard, “but mine own vineyard have I not kept;” which still increased her blackness; through outward persecution, intestine broils, and a sinful coinpliauce to human traditions, arising either from fear or weakness, or both, her own viueyard, the church, or her own soul, was neglected, and the affairs of it; her duty and business incumbent on her,’= the religious exercise she ought to have been employed in: with the Romans, neglect of fields and vineyards came under the notice of the censors, and did not go unpunished.’’ Every believer has talents more or less given him to occupy, grace to exercise, gifts to use, and a part assigned him in the Lord’s vineyard, to labour in; and when these things are neglected by him, either through the fear of men, or the corruptions of his own heart, he may he said, not to have kept his vineyard; which, pei-haps, sometimes is like his who was “void of understanding, which was all grown over with thorns, and nettles had covered the face thereof;” but when he is sensible of it, he will acknowledge and bewail it, as the church does here; she docs not go about to extenuate her sin, by the anger of her mother’s children, nor their obliging her to keep other vineyards, but ingenuously acknowledges that it was her fault to neglect her own; which, as it was prejudicial to herself, so it was highly resented by Christ, who thereupon removed his presence from her; for she seems to be at a loss to know where he was, as is manifest from the following words.
A. Gell. Noct. Attic. 1. 4. c. 12.
SOXG OF SONG P.
Verse 7. Tell me, (0 thou whom my soul
lovetkj, where thou feedest, where thou makesi
thy flocks to rest at noon; For wh// should J.
be as one that turnelh aside ly the fiocks of
thy companions?
Thk church having, in the two former verses,
directed her speech to the daughters of Jerusalem,
aod given them an account of herself, and present
couJition, with the reasons thereof, which she did,
in order to solve their objections, and remove all
diseom-agenieiits from them that might arise from
thence; and being sensible of her weakness and
sinfulness in complying with, and embr;iciug the
traditions and doctrines of men, in which she
found no solid food for hep soul; she therefore
makes application to Christ, the great She|iherd
of flic sheep, that he would feed, refresh, guide,
direct, and restore her wandering soul. In these
words are,
I. A request made unto him.
II. Sjme arguments used by her to prevail
upon him.
I. Mere is a request made by the church of Christ, which consists of two parts. Tirst, To l<uow where he feedefh; “Tell me where thou feedest.” Secondly, That he would inform her where he rested and refreslicd his flock in the heat of the day, ‘’ where thou makest thy flocks to rest at noon,” both which we shall enter into a eousideration of.
First. She deiires to know where Christ fed: which is to be understood not passively, where he himself was fed, or where lie fed himself; hut actively, where he fed others, namely his flock; which, though not expressed in the original text, must be understood; and it may be observed here, that God’s own children sometimes may be at a loss to know where Christ feeds; which may arise, either from the prcvailings of corruptions in them, whereby they have stepped out of the ways of Christ; or from the hidings of God’s face, and the wifhdrawings of the Sun of righteousness, or from the violent temptations of Satan, and fierce persecutions of the world; but when they are hungry, and desirous of spiritual food, they will enquire after it, and are very je;Jous, lest they should not be fed by Christ, and with the ^^holesorae words of faith and sound doctrine: therefore in these straits they make their ajiplieation to Christ, and him only, who “feeds his flock like a shepherd;” which branch of Christ’s wrork and office we shall now consider; and shall en3eavo’-ir to show, 1st. Vv’hat this phra3e~^i!pposes and intends, a.s referred to Christ. 2ndly. ‘WiiaTTie feeds his flock with. 3dly. IIow, after what manner, and by lyhat means he feeds them. 4thiy. AVliere he does so.
TsE It”’^i!T Te proper to euqnire what is supposed and intended by Christ’s feedinj; souls.
1. It supposes that Christ is a Shepiicrd; and he calls himself so, in John s. The scriptures,
both of the Old and New Testament, do abnudantly testify that he bears this character, and stands in this relation to his people, where he is called God’s Shepherd, “Awake, 0 sword, against my Shepherd, and against the Man that is my fellow, saith the Lord of hosts,” Zech. xiii. 7: rtow he is so called because he is the Shepherd, whom God the Father hath approved of, chosen, appoii teJ, set up, and sent to be the Shepherd of the sheep; who, as such, died for the sheep and rose again, and as such must give an account unto the Father, of all the sheep which he has intrusted him with; he must bring in the full number, yea, must not have one of them wanting. He is also called the Chief Skeplierdy “And when the Chief SheplierJ shall appear, ye shall receive a crown of glory wliicii fadeth not sway,” 1 Fet. 7, which title he well deserves; for he that is “God’s shepherd, is also God’s fellow, entirely equal to him in the dignity of his nature, and in the fulness of his power and glory; all other shepherds are under him, they receive their commissions from him, have their several flocks assigned to them by him, are furnished with abilities from him to feed them; to him, at last mlistlhey give an account of themselves, their work, and the flocks that were put under their care, and from him shall they receive the never-fading crown of glory. He likewise calls himself the good Shejdierd; “I am the good Shepherd; the good shepherd giveth his life for the sheep,” John x. 11; and he may very justly call himself so, for soTe was to him that employed him, and so he is to those who are made his care and charge; he was faithful to his Father, that appointed him, and is merciful and compassionate to, careful and tender of, the sheep committed to his trust; of which, a greater proof caimot be given, than his laying down his life for them. He is called the great Shepherd; “Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep,” HcbjsJuL-SP; which will manifestly appear, if we consider the dignity of his Person, being the Son of God; thte nature of his flock, the souls of men, therefore he is called “the ^he£lierd and,JJishpj) oysojils;” and dso the largeness of his abilities for this work; he has an exquisite knowledge of them, be. canjcall them all by name; be is cnduecl-vtiih infinite wisdom and prudence to manage and order his flock aright; has an Almighty arm to protect and -defend them from all their enemies; is furnished with large supplies of grace for them, and bears an inexpressible love unto them. Finally, he is the One, and the only Shepherd; “I will set up one Shejihcrd over them, and he shall feed them,” Ezek. xxxiv.23; not but that there are other shcpEenr~*which are under Christ, and whom he employs in his service, to feed his flock; but Christ is the Chief and Principle; God the Father mver did, nor ever will set up any other; he is the oijlyheplierdthat owns the floeli.
haviny parcliased it with his own blood, and he alone is able to take care of it.
2. Feeding being applied to Christ, not only snpposes that he is a Shepherd, but also that he has a flock to feed; “He shall feed his flock like a shepherd,” Isa. xl. 11. All the elect are Christ’s flock, they’ are “his people, and the sheep of his pasTure;” the Father has given them to hira, and has i)ut them into his hands: he has also purchased iheni with his blood, and calls them by his grace: hence they know his voice, follow his steps, believe in hira, and therefore shall never perish, but have everlasting life. Which flock is, 1. A distinct one; it is distinguished from all others, by electing, redeeming, and eflHeacions grace; Christ’s shet’p are distinct from the world’s goats, and Satan’s wolves in sheep’s clothing, and will one day be separated and manifestly distinguished, not only from the open enemies of Christ, but also from all painted hypocrites, and carnal professors. 2. Though this flock is divided into many parts and branches, yet it is but one flock; for, as there are but “one fold and one shepherd,” so there is but one flock under the care of this shepherd; though there arc many particuhv flocks or churches here on earth, yet there is hut “oue general assembly and church of the first-born, whose names are written in heaven.” 3. This is but a little flock; “Fear not, little flock,” &c., Luke xii. 32. Christ’s flock of sheep, are little and contemptible in the eyes of the world; and are low and mean in their own eyes; they are few in number, when compared with the world’s goats, though when all appear together in glory, they will be a “great multitude, which no man can number.” 4. It is called a flock of slaughter. Thus said the Father to the Son, “Feed the flock of the slaughter,” and he replied, “I will feed the flock of the slaughter, even you, O poor of the flock,” Zech. xi. 4 — 7; and it is so called, becnuse it is exposed to the cruelty and barbarity of open and avowed enemies, and to the raveniags of wolves in slieep’s clothing; the saints, for the sake of Christ and his gospel, have been “killed all the day long, and accounted as sheep for the slaughter,” Kom. viii. 36. 5. Nevertheless it is a beautiful flock, as the people of the Jews are cnlled in Jer. xiii. 20; the saints are beautiful in Christ’s eyes, being clothed with his spotless righteousness, washed in his precious blood, and sanctiticd by his Spiiit; therefore, however black they may be in their own eyes, or in the eyes of others, they are comely and delightful in the eyes of Christ.
3. This act of feeding, takes in and comprehends the whole work and business of a faithful shepherd towards his flock: all which Christ fully and exactly performs. 1. He knows them distinctly, and takes a particular account of them; he knows them so, that he can call them all by name: he knew them full well in his Father’s gift of them to •hiin, and so he did when he shed his precious blood
for them; he knew distinctly all that he died for; and in effectual calling, he sets his mark, stamps his iniageonthem, that it may also appear, both to themselves and others, to whose flock they belong; he look a particular account of them, when the’Tatlier put them into his hands, and made them his care and charge, an! they shall “again pass under the hands of him that tellcth them:” for he will take care that not one of them shall be lost, but shall be all safely folded in heaven. 2. He not only, as a shepherd, takes a particular account of his flock, but he also leads them out, goes before them, and they follow him; he leads them out of the barren pastures of sin, and leads them into the green pastures of his love and grace; he goes before them as an example to the flock, of love, meekness, humility, patience, &c., and they follow him, in an observance of his ordinances, and in obedience to his commands, till he has safely conducted them to glory. 3. He protects ihe.n from all their enemies; Christ’s flock is exposed unto, and surrounded by many a roaring lion; ravenous wolves, and suarliug dogs stand ready to devour it, had they but as large a permission, and as Kood an opportunity as they desire; but as David defended his father’s sheej) from the lion and the bear, so does Christ defend his; he has power enough to do it, and there is not wanting in him, either will, courage, or diligence. 4. He restores his sheep, when they have wandered and strayed from the fold; as it is natural for sheep to go astray, so it is common to Christ’s sheep, not only before, but after conversion; “I have gone astray like a lost sheep,” says David, Psal. cxix. 176. “Seek thy servant;” Christ does so, “wten his sheep go astray, he seeks every whsje until he has found them; when hejays them uijoa.. his shoulders, and brings them into his fold agaia, rejoicing; herestpres their souls to their former life and liveliness, and “leads them in the paths of righteousness, for his own name’s sake.” 5. He heals all their diseases; there are many diseases which sheep are liable to, and therefore had need to be well looked after: so there are many diseases which Christ’s sheep arc liable to, but they are all healed by hira; he binds up the broken heartedj strengthens the wealc, heals the sicTi and wounded; none ever die of their diseases; he is a sovereign, free, universal, and infallible Physician. 6. He watches over them in the night seasons, as the shepherds of Bethlehem did over their flocks; he watches over them night and day, in the dark and cloudy day, in the night of aftiiction, temptation, and desertion; he never leaves them, nor forsakes ihem. 7. In short, he makes all necessary provisions for them; so that they shall not, neither can they want any good thing; he takes care that they shall have the best of food, and what is most suitable and proper for thein; he has all fulness of grace treasured up in hira, and he freely distributes it among them as they stand in need.
Having thus taken notice of what is supposed
S5
and’ intended in this act of feeding, I shall now consider
2ndly. “^Yhnt Christ feeds his flock with,” and that is, 1. “WTnPlHmself, who is “Jh«i B.i’cnd of Life,” which beins fed ii])on by faith, sii])ports and raaiiitains the life of God’s children; and such are the nature, virtue, and efficacy of it, that if a man eat thereof, he shall never hunger after the sinful pleasures of this life, so as he lias heretofore done; he shall also never die the second death, but shall lire spiritually here, and eternally with Christ hereafter. Christ’s “flesh is meat indeed, and his blood idriuk indeed;” and the believing soul tastes a sweetness therein, and receives nourishment from hence. Christ is the hidden manna, the food of the wilderness’,’ which faith lives upon, whilst travelling through it. O how richly are the saints fed, whose food is Christ himsell’ I 2. He feeds them with the Gospel, the doctrines and promises of.-it; the doctrines of the Gospel are “the wholesome words of our Lord Jesus Christ,” in which believers are nourished up; these are sweet to their taste, the joy and rejoicing of their hearts, and are esteemed by them more than their necessary food; the promises of the Gospel are “exceedingly great and precious;” faith often lives upon them; the whole Gospel furnishes the believer with a variety of food; in it are milk for babes and meat for strong men; there is what is suitable to the dispositions, tastes, and constitutions of all God’s children. 3. He feeds them with the discoveries of his love and grace; he brings them into his “banqueting-house,” and his “banner over them is love;” there he gives his best wine, and revives and refreshes their fainting and drooping souls with it; he not only feeds them with himself, “the Bread of Life,” but he also sheds abroad his love in their hearts, which is “better than wine;” and thus, with both these from time to time, does he regale them; and in making such comfortable repasts for them, which they largely feed upon, they “■ grow stronger and stronger,” until, at length they become perfect men in Christ Jesus, But,
Srdly, “How, after what manner, and by what means does Christ feed his flock?” This is the part of the church’s request; for so the words may be read, “Tell me how thou feedest, and how thou makes! thy flocks to rest at noou.’= Now, Christ feeds his flock: L By his ministers, who are his under-shepherds, to whom he gives commissions to feed his flock, saying, as he did to Peter, John sxi. 15 — 17, “Feed my lambs, feed my sheep;” who receive food from Christ, the great Shepherd, and have suitable gifts and graces bestowed upon them, that they may feed souls “with knowledge and understanding,” that is, with the doctrines of the Gospel; which is the food Christ would have his fed with, as has been
nyin nS’K quomodo pascas, Tigurine version. So the Syriac version, and Jarchi, Vid. .Yinswortli inloc. ’ lude. uUi quarta sitim coeli collegcrit
shown already. 2. He feeds them by his ordinances, which are “breasts of consolation” to his people, out of which they suck, and are satisfied. Christ oftentimes makes a feast for his jieople, in his ordinances, and bids them vielconie, and says, “Eat, 0 friends, yea, drink abundantly, O beloved;” and their faith feeds heartily upon “the goodness and fatness of his house.” 3. He does all this by his Spirit: it is the Spirit of Christ that takes Christ, and the things of Christ, and sets them before us, for faith to feed and live upon; it is he that applies the doctrines, and seals the |)romises of the Gospel to us; and it is he that sheds abroad the love of Christ in us; the ministry of the word, and the ordinances of the Gospel, are the means of feeding souls; but these would be dry breasts, and would fall short of satisfying and refreshing them, were they not attended with the Spirit of Christ.
4thly. The last enquiry is. Where does Christ feed? To this I answer, in the gai;deus, his several andjiajJicularr-Churches, according to chapvi 2, “ily beloved is gone down into his gardeUj to the beds of spices, to feed in the gardens.” “Would any, with the church’, know where Christ feeds? It is where his Gospel is powerfully preached, his ordinances purely administered, and the laws of his house faithfully put in execution: this may tlTeiTsSPrra’ a direction to such enquiring souls, who would be glad to know where Christ feeds, that they may feed with him; let such seek after a Gospel ministry and sit under it; or a church in Gospel-order, and give up themselves unto it, to walk with the saints, in all the ordinances, and commands of Christ. So much for the first part of the request. It remains to be observed.
Secondly. That the church is also desirous to know where Christ “makes his flock to rest at noon;” and there was a great deal of reason for her to make such a request as this, for it was noon with her; the sun was in its meridian, in its full strength, and had looked upon her, as she declares in the former verse. Tlic allusion is to shepherds in hot couutries, leading their flocks to some shady place, where they may be sheltered from the scorching heat of the sun; which, as Virgil says, was at the fourth hour, or ten o’clock, two hours before noon.’ We read of -Kpoaria fxea-efiPpiaCwra, sheep nooning themselves, or lying down at noon, under a shade by a fountain asleep. s Some by noon understand the noon of the everlasting day of the saints’ happiness and felicity in heaven, where Christ feeds his elect with joys that will never end ;■*” leads them to fountains of living water, wipes all tears from their eyes,’ and gives them an everlasting rest from all their toil and labour; but I think, by it we are rather to understand, either, 1. The noon
hora, Georgic. 1. 3. v. 327. Plato in Phrrdro,
p. 1230. I” Hieron. et Bernard, in Sanct. et
Diodat, in loc.
n 2
of tcuiplatiou, vviiicli is soms;times very hot, lierne, 1 else, 3. By the voon ninj’ be meant the noon of and yioleiitV, Sa’aii throws his fiery dart§, thick and iastj-i’.hicii oftentimes givelhe believer much uneasiness; he is “in iiea’itiess through maiiifoJdtenifitiitions;” but Christ nmkes him to lie down quietly, and rest safely; which he docs, either by sliadiug him from the violent heat thereof, or by suj)|)ortiiig hiin under it, or else by giving him deliverance from it. Christ has sweet restiiij:- piaees for his peoide, in the time of temptation, and would you know where and what (hey are? I answer, the fulness ai’.d all-sulCeiency of grace, which is in him, is what he makes a bclievimi soul sweetly to resfc in, at such a time; when he is pleased to say unto it, as he did to the apostle Paul, when in such a case, “My grace is sufficient for thee;” such sweet resting-places, in times of temptation, are also his precious blood, which always speaks peace and pai’don, and is of an eternal eiricacy; his spotless righteousness, in which, as neilher law uor justice, so neither can Satan find any Haw: as likewise, his atoning sacrilice, by which he has effectually “put away sin, and perfected for ever them that are sanctified;” and so is his advocateship and intmession, in the discharge of which,- he pleads the b;’liever’s cause, answers3ll^^tanj;haxgcs and accusnUousjxibittd against him, and prays for him, “that his faith fail not;” moreover, the covenant of grace s another resting-place, which stands firm and sure, and the promises thereof are absolute, uncoudilional, and shall never fail. Ninv these are some ofUjiO-;£.SA’eet reyjju;- places, in wfilc]; thrist cauae.s h’sjpeo!)le lojie down and rest in thenoontir>!a..,af..tcm,ijtat.iau;..or,e!?5„ by- nooa ««iy be mCiUit, 2. The noon of aillictiou, which is sometimes very sharp and severe upon God’s children: so that as Job says, chap. xsx. 30, “their skin is black upon them, and their bones are burnt with the heat thereof;” they have generally a large share of aOlictious in this world; this sua oftentimes smites them very severely: but Christ has his resting-places for them, where he makes them lie down and rest, which are such as the world huow nothing of; he grants them his presence, and goes along with them, when they walk through the lire, or Ihrough the water, so that the one shall not kindle upon them, nor the other overflow them; he puts underneath his everlasting arm?, and supports them nuder all their trials; he makes their beds in their adliction, so that it becromes easy to them; he discovers his love and grace to t’.ieir souls, and gives them views of their interest in him; he remembers his word of promise to them, on which he has caused them to hope; lets them see that all their afQictious are in love, that they are all working for their good, and when he thinks pro])er, he delivers them; and upon such pillows, and in such resting-places as these, does he cause his people to lie dovvi’, where ‘’ he gives his beloved siten,” in the noon-time i)f airiictipu -. Or
persecution; and this, indeed, seems to bTtTie case of the church here; the sun of persecution had scorched her; and her “mother’s children were ngry with her;” and therefore, beingiu distress and anguishofsoul, she desires to know untovvhat coaling and refreshing shades Christ used to lead his flock at such a time. ‘It is an allusion to shepherds, as before observed, who, in those hot countries, used to lead their (locks in the heat of the day, which is at noon, to some cool and shady place, where they might repose themselves and be preserved from the vehemence of the scorching sun.* Most of the Jewish writers’ interpret it of the captivity of the people oflsrael, which was a time of tribulation Fnd ‘distress unto them: the heayof persecution seems chiefly, intended, which fiery trial oftentimes befals God’s children; but Christ has his resLing;p]aees for them, at such a time, and under such a trial; he will “recompense tribulation to them that trouble his people,” but to those that are troubled, thrit is, with iicrsecution, he will “give ugstwitlr us” s£iv.5^tluj, apostle, 2 Tiies 6, 7 ;. rest here, and rest hereafter; lie give liberty of soul when in prison, and fills with an unspeakable joy, even when both their goods and good names are spoiled, and taken away from them; he gives thein a peace under all the racks and tortures, cruelty and barbarity, (hat are exercised upon them by their enemies, which passeth cill understanding: they find such rest, saLisiaetion, and contentment in the person, blood, and righteousness of Christ, that they choose rather with Moses, “to suffer affliction with the people of God, than to enjoy the pleasures of sin, which are for a season,” Ilcb. xi. 25.
Thirdlj’-T’TTre’ arguments she makes use of to obtain her request, which are these, 1st. She argues from her strous love and affection to hmi “Tell me, thou whom my soul lovellT;” it is true these words may be considered as an endearing title which she gave to him; but yet they seem more strongly to express her singular esteem of him, and her sincere and unfeigned love and affection to him, than those usual titles,- my love, or wy beloved, do: which love of hers might be very well improved as an argument to obtain her request, thus:” O thou who art the great Shepherd of the sheep, tell me in what pastures thou art graciously pleased to feed thy flock, and to what cooling shades thou dost lead them, in the heat of the day, to screen them from the scoA’chingsun. She who makes this humble request unto thee, though mean and unworthy of thy notice, yet is one that loves thee with all her heart and soul; who, though of late, through the weakness and sinfulness of her own heart, and through the fear and force of others, has stepped aside from thy commandments to the doctrines and traditions of men; yet, being made sensible of her weakness and fully llicrciu, cannot be easy to
y’oU larijaui et R. Sol. Jarcln in loc. ho Lyra.
roiitiouc among those false teachers aiul worshippnis; aacl therefore, from a real love to thy person, a respect to thine ordinances, and a regard to thy giory, humbly desires to be informed of these things.” Now though the clmrch knew full well that her love to Christ could merit nothing, nor deserve a gracious answer from him; yet she was sensible that expressions of love were very pleasing to him, and therefore she takes this method. The nature, causes, and actings of a soul’s love to Christ have been shown on ver. 3. 2udly. She argues and expostulates with him, ou the account of her pi’esent case, and what was likely to befal her, if he did not give her some speedy di reclions; “for why should I be’as one (bat turuelhaside^by the flocks of thy companions?” There is much difficulty and dilference in the rendering of the Hebrew word, which we translate “as oue that turueth aside j”** some render it “as one coverethherself,or is covered,”’ either as an harlot:” so Tamar covered herself, which madeJudah tukeher to be an harlot, Gen. xxxviii. 14; or as a widow in mourning,^ it being the cusloraof mourners to cover themselves, Ezek. xxiv. 17, 22; and then the sense is, ““Why should I be suspected to be a u harlot, and looked upon as an unchaste woman, that has left her own husband to follow strangers; when thou who art theSeareherof hearts and Ttisjrof reins, kno west that I ljDveUieeJjj,iiuccxity.^41id are heartjiy desirous of following thee in thincpw.uways;” or else the sense is, ‘^VhTrsheuId I apjjcar in a widow’s dress, and go mourning and sorrowing as if I had no husband: 0 tdljiie where thou art, aqd where I may enjoy thy presence, and be delighted willi thy company.” Junius and TrsmcTfuis translate the woFds’niiis “^Vb3?shoj;ild.J..Le,aaai«ejlut spreadelh the tent wijjiyhe flocks of thy companions?” and give this as the sense, “Why should 1? I would not, though but for a time, have any conversation with such persona, who pretend to be thy friends, and are not; I cannot bear it, my soul abhors and detests the thoughts of it, though, perhaps, through my weakness arid inCrmilies, 1 may do it; O therefore, tell me quickly, speedily, where thou feedest.” Others render it “as oue that waudcrs about, declines, or turns aside bj the flocks of thy co.ii-Iiauions:“” this agrees with our xprsion: and from these words we may observ iK Tijat (here are some «ho would be the assocTaTes anTcoiiiyanions of Christ, who indeed are not: these werenoteailOi.so, but usurped to tfi?uiselves an equal power sjud, authority with C’lrist; such are those whojiikt upon, them an arbitrary and lordly government of Christ’s flocic, who make and in- pose laws on the consciences o! men, which Christ never es tab! islied.’anTwTiirtef.c^Tirocrrlucscoy to those which Christ taught, and whiclL. are derogaTory“TO” hts honour and glory: such riv;ils
t Vide Ale: Ezram in loo. P’crD “”^ ‘^’“^p’”
/SaWoii’ijvt), Sept. siuct amicta ve’.opcrta, Michatlis; quasi opcriens se, Piscator; utobnubcns. Coeceins; sittut obvi’laus so, Marokius. !!’o Zohar.in Ley. fol.
with, and pretended companions of Christ, are, the ope of home, who exalts himself above all that is called God; Ariaus, who deny Christ’s Divinity; Sociuians, thai ‘appose his satisfaction; and all self-justieiaries, that advance the doctrine of jusirfTcalioQ by w~6rks, in opposition (o justification by his imputed righteousness: but such Christ will not own as his friends, nor suffer to be his rivals and companions; for as his owu arm brought sidvation to him, so the government is alone upon his shoulders, as he was alone in th.e purchase and salvation of his flock, so he will be in the government and feeding of it; for hisgbry which arises from thence, he will not give to another. Christ never did, nor never will empower any to make new laws, nanpotn new doctrines for his church and people.:^ 2. ijhese false and pretended friends and eompafnotis of Christ, who are no other than wolves in sheep’s clothing, have their flocks. Heretics and false teachers, in all ages, have had their followers, and sometimes large numbers have been drawn away after them; and this God sutlers in a judicial way: he gives men up to believe a lie, because they love not the truth; but having itcliiug ears, grow weary of it and want something new: also these are permitted to have their flocks by themselves, that Christ’s little flock might be distinguished from them, and that those who are chosen, lovrd, and approved by God, might be made manifest; as also to animate and excite the faithful ministers of the Gospel to be constant and assiduous, bold and faithful (o preach the doctrines of Christ, and to opj)c:se errors. / 3./Eeh’evers are very fearful, lest they should, “d are very desirous that (hey might not, go aside from the ways of Christ; tlsey are jealous oftiieir own hearts, and are sensible that t!;cre is in (hem a pi’opeusity thereunto; they know that Satan uses all the crafty methods, and lakes nil the opportunities he can to draw theoi sside, and corrupt their niindj “from the si.mplicily that is in Christ;” they arc appiized of their owu weakness, and know th.at they are not kept by their owu jjower, but that if they are left to themselves, they shall soon .divert to (■rooked paths; and the j)reseut case of the church also manifestly shows that God may, for a time, suffer his owu children to be carried away with the error of the wicked; but when they are made sensible of it, they will be filled Vvith aa holv indignation against it, and make it their principal request at the throne of grace to be delivered olit of it, and that their feet may be guided and directed in the paths of Christ: now those who are desirous that they may be kei); from turning aside unto, and joining with the flocks of f .Ise teachers, who vainly pretend to be the friends and companions of Christ, should aliJc
7. 3. ■” So Meroer in loo. = Vide Yulkut and
R. Sol. Jareh iim in loc. Targum ia loc. U.
David Kimclii in lib. Shor.ash. rau. rT’.;i
in lljL’ Lord’s iiilicritance, keep close to Christ’s ways and ordinances, and not believe every spirit, lut try them accordiuu; to the word of God, as the noble Bereans did; they should earnestly beg that the gospel which is preached unto them might effectually work in them, and make deep impressions upon them; so shall they not be “like childien tossed about with every wind of doctrine.” But let us hear what directioos Christ himself gives to the church in the following words.
Verse 8. If thou know not, 0 thou fairest among women 1 go thy waxj forth by the footsteps of the flock, and feed thy kids beside the shepherd’s tents.
Some think? that these are the words of the chorus of virgins or daughters of Jerusalem, by whom she is called the “fairest among women,” in chap. v. 2, and vi. 1; who here instruct and direct her where she might find and come at the sight of her beloved; but the note of R. Solomon Jarchi is much preferable, which is, that “this is the anstver of the shepherd;” for it was to him, and not to the virgins, that she made her application; nor were they capable of giving her any directions in this case, but rather stood in need of some from her, as is manifest in chap. iv. 9, and vi. 1. In this answer of Christ’s unto the church, are these three things:
I. The commendation he gives her; “O thou’ fairest among women!”
II. A supposition of her ignorance; “if thou know not.”
III. A direction to her; “go thy way,” &c.
I. Christ in these words gives the church an excellent commendation, “O thou fairest among women;” in what sense the church is fair and comely has been shown, on ver. 5; who, though bhick in herself, and in her own eyes, yet having Christ’s righteousness in-.puted to her, and his grace wrought in her, is fair and comely: which couimeadation here, both in itself, and as it follows upon the account which she gave of hersell and state, in the preceding verses, may teach us the following things: 1. That the beauty of the church is very great and exceedingly admired by Christ; as some raeu are eminent for their strength, courage, and valour, so are some women for their beauty and co.neliness: and she being said to be “the fairest among women,” shows that her beauty must be excellent and surpassing; as he is fairer in her eyes than all the sons, so she is fairer in his than all the daughters of Adam. 2. That believers are fairest in Christ’s eyes, when blackest in their own; she had asserted of herself, in ver. 5, that she was black; but here Christ says, that she was “the fairest among women.” The humble believer that has low and mean thoughts of himself, on the account of the corruption of his nature, the imperfection of his obedience, the weakness and insunicieucy of
his righteousness, is much more esteemed and valued by Christ, than the proud, haughty, and vain-glorious Pharisee; an instance of this we have in Luke xviii. 13, 14. An humble soul is one that looks upon itself as the least of saints, and the chief of sinners; the countenance of such an one blushing at its sins and infirmities, is beautiful and comely in the eyes of Christ, and is a sight exceeding desirable to him; and therefore he says, in chap. ii. 14, “Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely.” 3. That Christ’s thoughts of believers are not according to those which they have of themselves, nor according to those which the world entertains of them; he “seeth not as man seeth,” neither doe3 he look upon, or judge according to the outward appearance: the believer oftentimes looks upon, and judges of himself, according to his indwelling corruptions, and the inward frames of his soul, and draws black conclusions against himself: the world looks upon the outward, mean, and abject appearance of the saints, and so they become black and contemptible in their eyes; but Christ views them in himself, and in his own righteousness, and considers them in all that glory in which he saw them in the glass of his father’s purposes and decrees, which glory he has fully resolved on, and designed to bring them to the actual possession of; and on this account they appear exceeding fair and beautiful in his eyes. 4. This excellent commendation of the church given by Christ, shows his amazing and unalterable love to her; he loved her now as well as ever; not withstanding all her blackness through sins and suflerings, she was as fair in his eyes as ever, nay, surpassingly fair, fairer than all others; though she had been negligent of her duty, and had sinfully complied with false and superstitious worship, with the doctrines and traditions of men, and thereby wandered from Christ and his ways, and knew not where he fed and caused his flock to rest; yet upon her Qrst application to him, he gives her such a character, as expresses much love and tenderness, as well as manifests a very great regard to her, in directing and instructing of her: O matchless love 1 boundless grace!
II. Here is a supposition of her ignorance, “if thou know not:” which is not to be understood, either by way of hesitation or reprehension, as if Christ either doubted of her ignorance, or reproved her for it, but by way of inference from what she had suggested; for this particle if, is not always hypothetic or conditional, but is sometimes illative, see Phil. ii. 1, and thus the words may be rendered, “seeing thou knowest not,” so Junius; or “because ihou knowest not;” and may be considered as a reason why Christ gave her the following direction and advice, and will lead us to observe these two things: 1. That believers may, in some measure, be ignorant of a
p Sanct. in loc. and Psellus in ibid.
great many things ia this life; this life is a state of imperfection, both with respect to holiness and knowledge; the greatest believer knows but in part, and sees things but through a glass darkli,; he is ignorant of himself in a great measure, though he may know much of the plague of his own heart, of the corruptions and treachery of it, yet he does not know all; for the heart is “deceitful above all things, and desperately wicked, who can know it?” These words may be rendered from the Hebrew text, thus,i “If thou know not to thee, or, for thyself;” so Ainsworth; or, “if thou kaowest not thyself;” it is generally looked upon as a pleonasm, yet it may intend, not only the ignorance which was in herself, but also her ignorance of herself. Again, a believer may be in some measure ignorant of Christ and his Gospel; he may not so fully know his relation and union to him, and interest in him: many of those truths, which concern Christ’s person, grace, and kingdom, may be but obscurely revealed unto him; he may have but a small insight into them: though he may have been long in Christ’s school, yet he may be but a babe in knowledge, and need to be taught “the first principles of the oracles of God;” our knowledge of these things at best is but imperfect, and when compared with. that which saints shall have in glory, is very dark and obscure: also believers sometimes may be at a very great loss to know where Christ feeds his church and people; and this has been the case of the saints, as it was the church here, in times of persecution, darkness, and superstition; they have not only been at a loss for his presence, but they have also been at a loss for his ordinances; they have not not only been ignorant where he was, but also they have not known where his gospel was preached in the power, and his ordinances administered in the purity of them. 2. That though Christ’s people are ignorant of a great many things, and of such which, as one would think, they should not be ignorant of, but should make it their principal business to be acquainted with, yet Christ does not upbraid them with it; for “he has compassion on the ignorant, and on them that are out of the way;” as their merciful and faithful High -priest, he has atoned for their sins, both of ignorance and presumption; and as their prophet he instructs them by his word and Spirit, and “guides their feet in the way of peace;” and therefore the most ignorantsoul need not be discouraged from going to Christ for wisdom, counsel, and direction; butklhimthat “lackcth wisdom, ask it of him who giveth liberally to all men, and upbraideth not, and it shall be given him,” Jam. i. 6. III. Here is a direction which Christ gives her, in answer to her request, which consists of two parts; First, To “go forth by the footsteps of the flock.” Secondly, to “feed her kids beside the shepherd’s tents.”
1 “|7 ‘SJin N?CDW kUv ix]-^vw o-euuTi/i’.Sept. nisi cognoveris te, Ar. Moutanus. ‘Foliot and Alcuim
First. The first thing which Christ directs and advises her to, is, to “go her way forth by the footsteps of the flock.” Some consider these words, not- as a direction to the church, but as spoken by way of resentment to her. Christ, observing the church was growing uneasy under her trials and temptations, and, as it were, threatening that if he did not relieve her, she would join herself to the flocks of his companions; being ignorant, both of her own beauty, which she had received from him, and of that relation which she stood in to him; as also, that she must expect to meet with more troubles, temptations, and trials with him and for him; Christ, I say, observing and resenting thisfroward temper of hers, and the ignorance that was in her, bids her be gone from his presence, and follow the steps of those flocks which she had mentioned, and see what would be the consequence of it, and whether she would find her account in it or no; and “feed her kiJs,” that is, give a loose to, and indulge her carnal lusts and corruptions among those jjersons whom she seemed to have an inclination to: but they seem rather to be spoken by way of direction than resentment; and there are some, who, thoHgh they look upon the words as a direction of Christ to the church, yet by “the footsteps of the flock,” understand the paths and ways of those sheep and shepherds, among whom she was, and by whom she was in danger of being carried away, and read the words thus, “Go out of those footsteps of the flock,’” so Junius and Tremellius. But though, no doubt, the chiir>:li is here directed and exhorted to depart from the ways of sin, to leave all superstition and idolatry, and come out from among false worshippers; yet I cannot but think that the “footsteps of the flock” are the rule and nark by which she was to go, and keep her eye upon, in finding Christ: and it may be enquired, 1st. What is meant by “the flock.” 2ndly. What by “the footsteps” of it, by, and in which the church was to go.
1st; What is meant by “the flock;” and by it we are to understand, the flock which the Father has committed into the hands of Christ, which he has purchased with his own blood, and continuilly feeds like a shepherd; this is called a flock in the singular number, in opposition to the numerous flocks of those other shepherds mentioned in ver. 7: for as there is but one shepherd, who is Christ, so there is but one flock, which is the church; of which flock I have given a more large account on the former verse.
2ndly. By “the footsteps of the flock,” are meant the ways and ordinances in which saints by faith walk, in obedience to Christ Jesus; he has left us an example that we should follow his steps; so far as believers walk therein, we should follow and walk in the steps of the same faith which they have done, and in so doing, may, and
in loc. ‘Egrederd avistigiisillisgregis; but
then it should have been upi-O and not ‘3pi-2.
sliiill liiid (lie presence of Christ Jesus. From whence may be observed, 1. That we have no resteoii to expect a new gospel or new orcinauccs; but we should enquire for the good old way, uliich the saints in all ages iiavc trodden; no new lights nor new revelations, that have no foundation in the word of God, are to be regarded by us; for “we have a more sure word of prophecy, to wliicb we do well if we take heed.” Christ basin his vvorJ established the order of his churches, lixeJ the ordinances thereof, till bis second coining, and mariced out the paths in vvhiebbe would have bis people walk; and these are the footsteps of tlic Hook, which saints in all ages should go by. 2. That the faith and obedience of God’s children, as to the substance of them, have been the saine in all ages: There is but “one faith, one Lord, one baptism;” the object of faith bas been always the same; so have the Spirit and Author of faith, and also the grace itself, as to its nature and actings; there has been but one Lord, who bas established bnvs and ordinances, bas a pQwer to require obedience, and to whom, in all ages, it has been given by his saints, both in a way of doing and suiferiug. 3. That the practices of former saints, both as to their faith and obedience, are to be imitated by us: see Hcb. vi. 12, and xiii. 7; but al#avs with this limitation, given by the apostle Paul, “Be ye followers of me, even as I also am ofChtiet,” 1 Cor. xi. 1; and indeed, no farther should we follow the most eminent sainis, for faith and holiness, than as they have trodden in those stepswhich Christ has marked out for them and us. 4. In so doing, we may expect to have our souls fed and nourished, as theirs were, and to enjoy the presence of Christ, as tlicy did; for though our faith and obedience deserve none of all this, yet in uaiking in Christ’s ways, we have most reason to expect it, being eucoiiraged both by Christ’s promises, and by those many instances and clouds of witnesses that have gone before us. The Targum and R. Sol. Jarchi, understand this part of the direction, of die righteous, in whose steps those that come after should tread.
Secondly. The other jjart of the direction is, to feed her kids beside the s’lepherds’ tents. It was common in the eastern countries, as Fhilo says of the Arabs,’ not for men only to keep flocks, but women also and young lirgins; of women keeping flocks see Gen. xxxix. 2, Exod. ii. IG; the sane Jusephus says of the Troglodites,” and it was an early custom for sbeplierds to have teuts where they fed their flocks: they were so early as the days of Jahal, who was the inventor of them. Gen. iv. 20. Hence the Arahian sbeplierds, who dwelt in tents, and moved them from place to place for tl-«sake pasturage, were called ScenUes; and
1st. By shepherds may be nuaiit such who are called the. companians of Christ in ver. 7 ‘’’ who only bad the appearance of shephcixls, but were inwardly ravenous wolves: the words may be rendered, “Feed thy kids above the shepherds’ tents, or above the tents of other shepherds;” so R, Aben Ezra and Junius; that is, go beyond their tents, and do not pitch thine where theirs are, but carry thy kids farther, into oilier pastures, and feed them with better and mire wholesome food than they can give: or else by them, may be meant the ministers of the Gospel, who are Chfist’s under-sheplierds, whose business is to feed Christ’s sheep and lambs, with the soul-refreshing doctrines of the everlasting Gospel; who receive their commission from Christ to feed the ftock, are furnished with abilities from him for that work, and must give an account unto him; and by, or near the tents of these sbejiherds,^ the church is directed to feed her kids. 2. By the tents of these shepherds, may be meant those iilaees of divine worship, where the ministers of Christ usually preach his Gospel, and administer bis ordinances; which tents or tabernacles are amiable and lovely to believers: the Jewish writers generally understand them of their schools or synagogues.^ It is an alhvsion to shepherds’ tents, which are usually pitched where they feed their flocks. 3. By kids may be n;eAut young converts, who, though they are desirous of the sincere milkof the word, that they may grow thereby, yet are but weak in faith, and have but a small degree of knowledge; and therefore should be near the shepherds’ tents, thit they may be under their immediate care and inspeetioii; as Christ himself has the strongest affection for these, and takes a special care of them, as in Isa. xl. 11; so he would have his ministers and churches be particularly careful and tender of them: these kids R. Aben Ezra calls n20« ‘rip oMyoTTicrTovi, “persons of little faith;” the very character which Christ gives of his disciples, ?.Iatt. vi. 30; young converts are not only called kids, because of their faith and knowledge; but kids being young goats, lascivious, and of an ill smell,’ may intimate, that notwithstanding the iirace which is wrought in them at conversion, yet there still re:nains sin and corruption in them, disagreeable to themselves and others; as also, that being called by divine grace out of the world, and having separated t’roiu the men of it, they did mele olere, smell ill, and were become abominable and couteniptible to them; and thcreiore needed much refreshment and eueouragemeut from the church and ministers, that they might net be discouraged and east down at their own corruptions, nor at the frjwns and reproaches of the world. This direction to the church, to feed her kids beside the shepherds’ tents, where the Gospel was preached by Christ’s ministers, shows the uecessitv
Da Vita Mosis, 1. 1. p. CIO.” Antiqu. 1. 2.
•C- 1 ‘• s- 2. w Vide K. Sol. Jarcbiura, Juniuni
and ..insworth in los. ‘Juxta, V. L. Tisoator,
Michaalis; ajjud, Mercerus, Cocceius.
y Tar-.a ia loc. and Zoiiar in Lev. fol. 7. 3, asd
in Num! fol. GJ. 4. and 80. 1. >= Hoedi petulci,
Virgil. Ge:jrgic. 1. 4. v. 10. lasciva c:ipella, Bucolic, cclog. 2. v. G4 florat. C rmin. 1. 2. ode. 15. v. 12. ok’t Gorgouius hircum, Horat- Satyr. 1. 1. sat. 2. v. 27.
SON’ii OF SONGS. and perpetuity of tlieGospul uiiuistry, and of Gospel oitliuaoces; and what a value saiuls should have for tlieni, and also what use they should make of Ihem, as well as iuforms us of the vvretihed mistake of those jjcrsous who thiulj themselves above hearing the word, and regardiug ordiuaufes.
therefore Christ’s love, both because he loves her, and also because she loves him.
II. Here is made, by Christ, a comparison of her, “to a company of horses in Pharaoh’s chaiiots: I have compared thee, O my love,” &c., t’liat is, I thovght and iiaaijined thee to he like I unlo Ihem,” or I have raade thee like niUo lliem; Verse 9. / have compared thee, 0 my love, to a which shows that she was not only like unlo them, “■-”“”“”” — •■.’> — -..”.••-» he having asserted her to be so, who must certainly know, but also that l.iis was owing to him.
coiyyaai, of /torses inF/taiaofi’s chariots. Christ having returned a suitable answer, and given proper directions to the church in her present difficulties, euters upon a commendation of her, which is begun in this verse, and continued in the following one. ‘In these words are,
I. An affectionate title given to her; “O my love.”
II. A comparison which Christ makes of her, “to a company of horses iii Pharaoh’s chariots.” And,
III. It may be enquired why such a coniparisou is made and mentioned in this place.
I. Here is a very loving and endearing title given unto her, “my love;” it may be rendered “my friend;”* thtre is a mutual friendship between Christ and believers: the church owns Christ to be her beloved and her friend, and
that show as so: or to my mare, as some render ii,*^ which being a present by Pharaoh to Solomon, he might have a particular regard for it; nor is such a comparison of a woman a disagreeable one; many women have had their names from this creature, from some celebrated eseelleuce iuthem, as Hippo, Ilijipe, Hip])ia, &c., and the same figure is made use of by various writers,** Now the church is compared to a co)npany of horses to set forth her greatness and exce!lea(-y, and to Egyptian ones, which were esteemed the best, and to those in Pharaoh’s chariots, which, no doubt, were best of all: all believers may very well be compared “to a company of horses in Pharaoh’s chariots;” 1. Because the horses in Pharaoh’s chariots were a choice and select company, picked and singled
Christ welcomes his church and people to the en- I °»^ frm others, peculiarly for his service: so R.
tertaiuiucnts of his grace, under the characters of his beloved, and his friends, saying, “Eat, 0 friends; drink, yea, drink abundantly, O beloved;” and he not only calls them so, but uses and treats them as such; he converses with them, and discloses the secrets of his heart unto them; he is a friend to them at all times, in adversity as well as prosperity, and has given the most iucoutestible proofs of it in his suffering and dying for them. The Septuagint renders it, “my neighbour:” the church is Christ’s neighbour; they dwell near to each other; he dwells in their hearts by faith, and they by faith dwell in him: he shows, that he regards his church as his neighbour, by loving her as hiaiself; nay, he has so loved her, as to give himself for her. Again, if we consider this title, according to our version, it well suits the church, who is Christ’s love. 1. Objectively; She is the object of his love, was so from eternity, will be so throughout all time, and wiieu time shall be no more; he has given the fullest proofs of it in his undertaking, as a Surety fur her, in his assumption of her nature, in dying in her room and stead, and in masing satisfaction for all her transgressions. The nature of this love has been shown already on ver. 2. 2. Siic is Christ’s love subjectively; Christ’s love is fixed upon her, and is shed abroad in her heart, by the S])irit, and this causes love in her soul to him; that so as Christ loves her, she loves liini, wiih a real, liearly, sincere, and superlative love; she is
Sol. Jarchi interprets it, “a collection of horses,” which, no doubt, was a choice and curious one; for if there were any more thau others, it is very reasonable to suppose, that they were in PharaoJi’s ciiariois. The church of Christ is a “chosen generation, a royal priest-hood, an holy nation, and a peculiar people;” they are distinguished and separated from others, by electing, redeeming, and calling grace; they arc a collection from the rest of mankind, made by the free, sovereign, and distinguishing grace of God: they are “a remnant, according to the election of grace,” chosen and siugledout from, others in Christ, beforetbe fouudatiou of the world; they are “redeemed from among men, and that out of every kindred, tongue, people, and nation;” whom God is pleased by his mighty, powerful, and efficacious grace to call, even one of a city, and two of a family, and bring to the participation of peculiar favours and privil- g’s, throag’ii Christ, in the church on earth, and with Christ for ever in glory. ’ 2. These horses in Pharaoh’s chariots were, no doubt, bought at a very great price; Egyptian horses went at a very great price, in Solomon’s lime; a single one was valued at a hundred and fii’thy shekels of silver: see 1 Kiiiiis x. 29; and therefore those, which were bought for Pharaoh’s service, who was king of Egypt, being the best, must be supposed to be bought at a very great price. The church and people of God are bought with a price, and that with a vdry great one indeed, such a one, that auoicls
‘iTn aniica rcca. Tagniuiis, Jlontanui, Tig. Vers. Mercerus, Michaelis. ‘’ Trt’C] similem
teju. lice, Tig. Vers. TCD? 7»i (Trn-MM** Sept.
eqax mete, rayuintis, Mouraiius, Gussetius p. oSl-So Aben Ezra, Syr. and Ar. equabus, Piscator.
“i Theocrit. Idyll. Iti. v. 29. Theognis Sentent. v. 257. I’lato in Ilippias iJajor, p. 1250. Uorat. Carniiu. 1. 3. ode. U. V.9.
and men could never have given; they are purchased, not with “corruptible things, as silver and gold;” no, all the riches in the world amassed together, could not have purchased a single soul, nor have given to God a ransom for it; “but they are bought with the precious blood” of the unblemished and unspotted Son of God; they are bought for the service of the Xing of kings, and at no less a rate, thau at the expense of his own blood and life; the ransom which is given for them is himself; O how valuable must they be to Christ, and how much must they be esteemed by him! 3. These horses, being well fed, looked very beautiful and pleasant. Believers are fed with the finest of the wheat, with Christ and his fulness; Christ himself is ;,the Bread of life, and the hidden manna, which being fed upon by faith, removes hanger, supports life, and preserves from the second death, his flesh is meat indeed, and his blood is drink indeed, which give spiritual and divine refreshment to believers; his grace is represented by wine, and milk, and honey, on which his people feeding plentifully, grow and look exceeding delightful and beautiful in his sight. 4. These horses, being the king’s horses, as they were well fed, so, no doubt, they were well taken care of; they had proper persons appointed on pm-pose to attend upon them, and to supply them with what was necessary for them. Believers in Christ have a guard of angels to attend upon them, who encamp about them, and minister to them; for those “ministering spirits are sent forth to minister for them who shall be the heirs of salvation;” also the ministers of the gospel, being furnished with suitable grace and abilities, are appointed to feed them with the doctrines of the everlasting gospel, and to give to every one “their portion of meat in due season.” Moreover, they are not left merely to the care of angels and ministers, but the Lord himself likewise concerns himself for them; when his church is represented as a vineyard, he is said to be the keeper of it, who “watches over it uightand day lest any hurt it;” when it is compared to a city, he is the wall of fire round about it; and when to a flock of sheep, he is the Shepherd of it; and being here compared to a company of horses, it is owing to the food that he gives them, and the care he takes of them, that they appear “as his goodly horse in the battle,” Zech. x. 3, 5. Horses have been and are much delighted in by princes; and there is no reason to question but that those which ran in Pharaoh’s chariots were so by him; Solomon’s fancy and inclinations ran so strongly this way, and lie took so great a delight in those creatures, that he broke through a divine command, Deut. xvii. 10, compai-ed with 1 Kings x. 29; to satisfy and indulge his carnal pleasure; and many, other princes have run prodigious and excessive lengths this way. Julius Cjesar set up a marble effigy of
his horse in the temple ;■= Antoninus Verus erected a golden image for his. Nero clothed his with a senator’s robe, and told him out a weekly stipend; Poppea Sabina, Nero’s wife, had golden shoes made for hers; Caligula used to invite his to supper, and held out his golden cups to him; he would have made him a consul, as he afterwards made himself a priest, and his horse his colleague; Alexander the great built a city in honour of his Bucephalus; Cimon the Athenian buried his mares by his own sepulchre; and Commodus the emperor buried his horse in the Vatican. These instances, though vain and sinful, and not to be imitated, yet show how much some princes have delighted in this sort of creatures. Now, as these creatures were the delight of princes, and, perhaps, of Pharaoh, so are believers the delight of Christ; he first makes them beautiful, and then delights in that beauty which he has put upon them; “the Lord taketh pleasure in his people, he will beautify the meek with salvation;” his heart is often ravished with his own grace in them, and his soul delights in that which he himself has given them; there is nothing in “them of their own which can render them acceptable to him, and yet they are his jewels, the apple of his eye, and the delight of his heart. 6. Horses are stately and majc-stic creatures, especially a company of choice and well fed ones, that run in a chariot, as these were. There is a stateliness and majesty in believers, especially when they are united together in gospel-order, in a church-state; and the majesty, stateliness, and glory of a church of Christ, do not consist in the multitude of members, nor in their outward riches, pomp, and splendour; but in their being all clothed with Christ’s righteousness, and possessed of his grace; in the enjoyment of his presence in ordinances; in their walking in love and unity with each other, and wisely towards them that are without; in having their conversation as becometh the gospel of Christ, and the profession which they make of it, and in showing a becoming zeal for the truths and ordinances thereof: being thus blessed with these things, they may be truly said to be as stately and majestic as “a company of horses in Pharaoh’s chariots,” which were well fed, and harnessed in a splendid manner. 7. Horses are very strong creatures, especially a company of them joined together, as these were; concerning the strength of the horse, the Lord says to Job, chap, xxxix. 19, “Hast thou given the horse strength; hast thou clothed his neck with thunder?” Believers are strong, not in themselves, but in Christ; their strength lies in their Head, and in their union to him; they can do nothing of themselves, but “can do all things through Christ, who strengtheneth them;” having strength communicated to them from him, they can endure all hardships, go through all difficulties, withstand all temptations, and perfoi’ia all duties which he calls them lo: and next to their
Frautz. hist. Animal, sacr. par. I. c. 12.
union to Christ, the strength of.i society and company of believers, or a church of Christ, lies in their union and close adherence to each other; they are like the bundle of sticks in the fable, which, whilst kept bound together, could not easily be broken, but when separated from each other, were soon snapped asunder; which consideration should excite mutual love among believers, and an endeavour “to keep the unity of the Spirit in the bond of peace;” by doing which, they will not so easily fall a prey to their enemies, but will appear “terrible as an army with banners.” 8. Horses are of an undaunted courage, especially such as are well fed, as these were; an elegant description of the majesty, and undaunted courage of the horse, as given by God himself, may be read in Job xxxix. 20 — 25. Believers in Christ “are bold as a lion; whilst the wicked flee, when no man pursueth;” they remain uudanuted at all the reproaches, threatenings, and manaces of men, and cannot be deterred thereby, from the service of Christ; they fear not the wrath of kings and princes; neither can couQscatioa of goods, imprisonment of body, racks, tortures, or death itself, scare them from a profession of Christ and his gospel; but viewing all these with an undaunted courage, say, “Who shall separate us from the love of Christ?” instaaces of this we have in Daniel and his companions, the apostles of Christ, the believing Hebrews, whom Paul wrote to, and thousands of martyrs for, and confessors of, the truth in all ages. 9. These horses were not employed in ordinary service, in mere drudgery, but were selected for the service of Pharaoh, to run in his chariots. The elect of God being called by divine grace, are not, or at least, they should not be employed in the service and drudgery of sin and Satan; but being subjected to Christ, whom they acknowledged to be their Lord and King are directed and guided by him, into th9se paths in which he would have them go, and so readily, cheerfully, and swiftly, “run the ways of his commandments.” These are not common, servile horses, which the church is here compared to, but royal ones, such that were in the service of a king. 10. These horses were not wild, nor loose, running at random, but being fitted for service, were joined and coupled together, and so peaceably and orderly drew one way; and perhaps, were all of the same colour, and of an equal size and bigness, which is usual in the chariots of princes. The church is not a company of wild and unconverted sinners, ruuuiug loose, and enjoying their carnal liberty; but of persons, who by divine grace, are put under the yoke of Christ, being joined together in Gospel-bonds, and “strive together for the failh of the Gospel, worshipping the Lord with one shoulder and one consent;” and when they are all of the same faith, of the same mind and judgment, speak the same things, and harmoniously agree together, without disorders, couteulious, and divisions, then may they
be said to be like “a company of horses in Pharaoh’s chariots.” But,
in. It may be inquired, why this comparison is made and mentioned here; which was, 1. To comfort and su])port her under the mean apprehensions she had of herself, and also to strengthen her against the reproach and scandal that was thrown upon her by others; therefore Christ lets her know, that though she was black in her own eyes, and slighted and despised by her mother’s children, yet she was glorious in his, for he had compared her to a ‘’ company of horses,” &c. 2. To inform her, that she was in a militant state, and that she must not expect much ease and rest, which she seemed to be seeking for in ver. 7; therefore he would have her know, that this was a time for fighting the Lord’s battles against sin, Satan, and the world; and for that purpose he had “made her as his goodly horse in the battle,” Zech. x. 3. 3. Christ having directed her to tread in the “footsteps of the flock, and to feed her kids beside the shepherds’ tents,” would have her consider, that she must expect trouble, persecution, and opposition from those other shepherds, whose flocks are mentioned as distinct from Christ’s, in ver. 7; and therefore to support her under, and comfort her against these, he tells her, that he had “compared her, or made her like to a company of horses,” stout, strong, courageous, warlike, and victorious; and therefore, seeing he had “not given her the spirit of fear, but of power, and of love, and of a sound mind,” she should not be discouraged and dismayed at these troubles and afflictious that came upon her.
Verse 10. Thy rheelcs are comely with rows of jewels, thy neck with chains of gold. Christ in these words continues to give an account of the church’s beauty and glory; and that either in opposition to what she had said in ver. 5, 6; and assures her, that her cheeks and neck were not so black as she imagined; but were like the blushing cheeks of a beautiful woman, adorned with jewels, and her fair neck adorned with bracelets, necklaces, and chains of gold or pearl; see Ezek. xvii 11, 12; or else he continues the metaphor used in the preceding verse, where he compares her to a “couipany of horses in Pharaoh’s chariots;” whose bridles being richly adorned, having chains of gold hung about their necks, as the camels of the kings of iMidian had. Judges viii. 2G; gloriously set forth the beauty of the church; and perhaps, the church’s glory under the Old Testament dispensation is represented in this verse, and a furllier increase and display of it under tiieNew Testament dispensaliou promised in the text. And here,
I. Iler cheeks are said to be “comely, with rows of jewels.”
II. Her “neck with chains of gold.”
I. Her cheeks are said to “be comely with rows of jewels:” the worijewefs is not in the Hebrew text, Ixit supplied by our translators; and the word
Torim, translated rows, soinctiines signifies turths, which gave occasion to the Sepluagint to render the words thus: “How beautiful are thy cheeks, as the turtledove’s.” R. Aben Ezra thinks that the bridles of those horses, to which she is compared, had the images of turtles upon them; others,’ that these were some ornaments of women, as jewels and ear-rings, which had the figure of a lamb upon them, and therefore were called turtles, or turiurelltts, according to Drusius; even as those pieces of money, which had the figures of turtles upon them, are called Jambs, Gen. xxxiii. 19, Job. xlii. 11. Now the cheeks of the church being said to be comely with these, show her innocency and harmlessness, her love, chastity, faithfulness, and beauty; all which ajjpear in this creature. The Targum renders it bridles, and very well refers it to the law given on mount Sinai to the people of Israel; which is as a bridle, both to restrain persons from sin, who are by nature as the horse and mule, without nndcrslauding, and also to guide and direct them in the right way, that they may not depart from it; and on these bridles were rows of jewels or jjrecious stones. The word Tor, which is the singular of this in our text, signifies aa order, or disposition, and course of things;^ see Esth. ii. 13, 15: and is not amiss rendered by our translators, rows, that is, of jewels, or precious stones; and by them are intended, either.
1st, The precepts of the moral law ;•> which 1. Are beautifully ranked and disposed in order; the precepts thereof are so strictly and closely joined together, that he that offends in one point, breaks the link, and so is guilty of all. 2. These are so many rows of jewels, valuable and excellent, and are “more to be desired than gi-ld, yea, than much fine gold.” Or else.
2n(My, The ordinannes of the ceremonial law; whiA may be compared to rows of jewels, 1. For the variety of them; this law is “a law of commandments,” of many commandments, “contained in ordinances,” which, as they were carnal, so they were divers, see Eph. ii. 15, Ileb. ix. 10. 2. Eor the ciccllcney of them, as they prefigured the Lord Jesus Christ; it is true, after Christ the substance was come, they were “weak and beggarly elements,” useless and insignificant; but before Christ’s coming, they were lively representations of him, exceeding useful to the saints, and highly valued by them.
Now the church’s chec!i“s,that is, the outward face and appearance of the elinreh, vverc comely and desirable in the eyes of Christ, being adorned with these rows of jewels; her outward conversation being according to the laws of God, she appeared beautiful and delightful, “for holiness beeomes’the house of God” for ever: there was a beauty in ceremonial worship; the tabernacles of God were
‘Viue Mercer, Brightman, and Ainsworth in loc.
Vide K. David Kimchium in lib. Shorash. rad. Tin. *” These roics are interpreted by the Jews
of their Uriltcn ami moral law. and of the laws of buiuit sacrifices, mat oilcrlngs, &c. in re.-,ilita apud
amiable to the saints, and the saints themselves were so to Christ, in their attendance on the service and ordinances of God; the staiuttsand ordinances with which the external face of the church was beautified, were such as were not given to other people during that dispensation; wiiieh manifestly showed that God hud a peculiar regard for them.
II. Her neck is said to “be comely with chains of gold.” The word (/old is not in the Hebrew text, but sup])lied by our translators, and the word Chartizim, which is only found in this place, is generally interpreted by the Jewish doctors,! chains ,of gold, or jewels and precious stones,^ bored through and hung in a string, to be worn about the neck. A pearl necklace was in use with great personages; so the eldest daughter of Priamus had collo monile baccatum,^ a pearl necklace, which .^neas made a present of to Dido; and such like was the chain of gold beset with amber, presented to Penelope by her -suitors, which shone like the sun.’ And 1st, I shall enquire what is meant by the church’s neck, ndly, what, by those chains of gold, or precious stones, with which it is adorned and made comely.
1st. By her neck may be meant, either the grace of faith, by which the church cleaves to Christ the Head, and exalts him; this is also accouij)anied with other graces, which are linked together as a chain, and is attended with good works: or else, by it is meant the ministers of the Gospel,™ who, as the neck, are jilaced in the most eminent i)art of the body, the church, and ere the means of cou-Teling spiritual food from Christ the Head, to the members thereof. But of this, see more on eh. iv. 4.
2nd!y. By those chains of gold, with which the church’*s neck is beautified and adorned, may be meant, 1. The laws and ordinances of God; which the ministers of the Gospel, and members of churches, should be careful to observe; and are, as Solomon says, Prov. i. 9, “an ornameut of grace unto the head, and chains about the neck,” of those who regard them. Or, 2. Those diversities of gifts which are bestowed on the ministers of Christ, by which they are made “able ministers of the New Testament;” and so become useful to many, and appear comely and beautiful, both in the eyes of Christ, and of such soids to whom they minister. Or, 3. The various graces of the Spirit, with which, not only ministers, but all believers are adorned; for sins and vices are so chained and linked together, that where there is one, there is all; so the graces of the Spirit are like chains of gold, which are so closely linked together, that they cannot be separated, but where there is one grace there is every grace, which very much beautify and adorn the believer. This Yalknt in loo. R. Sol. Jarchi in loc. K. David
Kinichi in lib. Shorash. rad. pri. ‘’ Virgil ylincid. 1. V. G.’iO. pendebaut tereti gemniata nioi’ilia collo, Ovid. Sletamorph. I. 10 fab..”. ’ lSouii:r. Odyte.
18. v. !9,i. So Isidore in Ice.
SOXa OF SONGS. golden cliaiu of grnce wiiiuii is put about the church’s neck, consists of these ten links: the first .is faith, that precious pearl and valuable jewel which is silike precioris in all saials, as to its nature aiul object; the fruit of electing love, the Father’s gift, the Sou’s grace, and the Spirit’s work. The second is hojie which is called, “good hope through grace;” this carries the soul cheerfully through all the ditficukics of life, and makes not ashamed at death; it is both the Christian’s anchor and his helmet; it is valuable in ils nature, and useful in its actings. The third link in this golden chain is love, wlijch is “the fulfillii:g of the law;” this is highly valued by Christ, sec eh. iv. 10; and is of so gieat a price, that if a man “would give all the substance of his house for it, it would utterly be conlemned,” eh. viii. 7. The fourth is humihli,; which is, in “the sight of God, of great price;” and the believer, boing clothed with it, appears very beautiful and comely; it is a sparkling gem in this necklace. The fifih is patience, which is of exceeding use in the believer’s life, much recommends his character and ])rofession, and is greatly taken notice of by Christ; see Rev. ii. 2, 3, 19. The sixth is self-denial, which is required of, and should be in exercise in all Christ’s followers, but seldom appears in its lustre and splendour, being t’requeutiy sullied by carnal and selfish principles and actions. The seventh is contentment in every state of life; this is an exceeding great rarity; fevf persons are possessed of this jewel; the apostle Paul had it, as appears from what he says, “I have learned in whatsoever state I am, therewith to be content.” The eighth is a saving knowledge of Jesus Christ; this is eternal life itself, and is by believers preferred to all the things of this life; who, with the apostle, “count ail things but loss for the excellency of the knowledge of Jesus Christ, their Lord.” The ninth is long-suffering sxi forbearance, whereby saints are not easily provoked, and do readily forgive those who have offended them; this gives great grace, and is exceeding ornamental to the believer. The tenth and last link in this golden chain is sincerity; this ruus through all other graces, and makes them so glorious as they are; this was exceeding bright, and shone with a great deal of lusl!re in Nathaniel, of whom Christ said, “Behold an Israelite indeed, in whom is no guile.” Or, 4. Those blessings of grace which are laid up in an everlasting covenant, come through the blood of Chiist, and are communicated to all his people, may be meant by these chains; they go iuseparably together; where a person is blessed with one, he is blessed with all; for though our interest in them may be gradually discovered to us, yet are we blessed at once, “wilii all spiritual blessings in heavenly places in Christ.” Not oue of these links can be broken; this golden chain of grace and s;dvation
“‘o.aiupiaTa xfvalti, Sept.. JIuncnulas am-eu*, Vulg. Lat.
is e-Tcellentlj described by the apostle, when he says, Rom. viii. 30, “AVhom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justiQed llicm he also glorified:” where we may observe, how all the blessings of grace are inseparably linked together; and which being put about the believer’s neck, must needs make him look very beautiful au;l comely.
Verse 11. We will make thee harder s of gold with studs of silver.
Cueist having described the church’s comeliness in the former verse, as she was beautiful under the legal dispensation, with the precepts of the moral and ceremonial law, and *ith that measure of grace which was then bestowed on her, proceeds in this verse to promise in his own, and in the name of the other two persons, a greater glory, and a larger measure of that grace uulo her, under the gospel dispensation. And,
I. The thing promised is, to “make her
borders of gold, with studs of silver.”
II. The persons by whom this is to be performed, who are more than one; “We will maiic the(;,” &c.
I. The thing promised is, that she shall have borders of gold, “with studs of silver” made her: some read it, “turtles of gold:” the Septuagint renders it “similitudes, or likeuesscs of gold,”” and it is probable they mean the images of some things, perhaps turtles, which might be wrought in silver studs, with pieces, or plates of gold, which also R. Abeu Ezra seems to intimate; others translate it “rows of gold, “” as in the former verse, it being the same word whieii is used there; our transkitors render it borders, respecting the borders of garments, where the Jews wore their fringes, and which, in Christ’s time, the Pharisees, who were ambitious of being esteemed more holy than others, wore very lai’ge. Now a promise of golden borders may here intend the glorious righteousness of Christ; that golden and silver studded work of his, that laiment and needlework and curious piece of embroidery, with which the church and all believers are beautified and adorned; in which the church, the queen, stands at the right hand of the king, the Lord Jesus Christ, as one clad in gold of Ophir. Moreover, by these “borders, or rows of gold, with studs of silver,” may be meant, either, 1st. The ordinances of the Gospel, which are far preferable lo those under the law; the chuich’s cheeks and neck were comely with these rows and chains, under the legal dispensation; but these are not said to be rows or chains of gold: the words jewels and gold are not in the original, but supplied by our translators, as has been there observed; but when he si)eaks of gospel-ordi-
‘Tin ouliuesy llarckius, Michaehs.
nances, which he would appoint, and his church should enjoy under the gospel-dispensation, he makes mention of gold and silver; as the Lord does in the prophecy of Isaiah, when he is spealcing of, and promising glory to the church in those times, saying, Isa. Ix. 17- “For hrass, I will bring gold, and for iron, I will bring silver; and for wood, brass; and for stone, iron.” Gospel ordinances are preferable to the law: ]. They are more easy, pleasant, and delightful; the eereiuonial law was a yoke of bondage, and some of the ordinances of it intolerable; but Christ’s yoke, under the gospel dispensation, “is easy, and his burden is light;” those ways were ways of pleasantness,” in which God would have his people walk under the law, much more are those which they are directed to under the gospel; if those statutes and carnal ordinances were more to be desired than gold, yea, that fine gold,” much more are those which believers enjoy now; the ordinances of that legal dispensation were servile and slavish, and suited to persons who were under a spirit of bondage; but those of the gospel became Christ’s freemen, to be found in obedience to, and are no ways an infringement of their spiritual liberty, but rather an advancement of it; these commandments are no ways grievous, but every way delightful and pleasant, and are suited to a free, ingenuous, and gospel-spirit. 2. They are more lasting and durable; the ordinances of the Mosaic dispensation were imposed upon the Jewish churehuntil ‘’ the time of reformation,” that is, until the coming of Christ in the flesh, and the oblation of his sacrifice: for when he, the substance of all those shadows, was come, they vanished and disappeared; “the middle wall of partition is now broken down; the law of commandments, contained in ordinances,” is entirely abolished, and the whole economy is at an end; but the ordinances of the Gospel will last till time shall be no more; when there will be no more need of such helps as these to assist our sight, or such lights as these to direct us in our way; they will last till the coming of Christ, till the “Sun of righteousness arises with healing in his wings:” these are things which will remain, till then, unshaken and immoveable; the gospel-dispcnsatiou is a “kingdom which cannot be moved,” in opposition to the legal one, which is already moved, and entirely abrogated. 3. They are more clear and perspicuous; there was a great deal of obscurity in the legal dispensation; the faith of God’s children was led to Christ through dark representations and cloudy types and figures: but now, under the gospel dispensation, we all with open face beholding through those ordinances, which we now enjoy, “as in a glass, the gloi’v of the Lord, are changed into the same image from glory to glory.” 4. They are more spiritual; the ordinances of the ceremonial law are called carnal ordinances, Heb. ix. 10. The external worship
of the Jews was attended with a great deal of pomp and splendour, but not with so much spirituality and power of godliness as that of believers under the gospel, who “worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” 5. The obedience which was performed under the legal dispensation, was not so free aad ingenuous as this which is performed by believers under the gospel; that sprang from fear, and was performed under a spirit of bondage, but this from principles of love and grace. Believers, in their obedience to Christ, as under the constraints of love are guided, influenced, and assisted by the Spirit of God, who is a free Spirit, or a Spirit of liberty: for “where the Spirit of the Lord is, there is liberty.” Or else 2udly. The doctrines of the gospel may be here intended; which being “words fitly spoken, are like apples of gold in pictures of silver:” these may be called “rows, or borders of gold studded with silver;” for the doctrines of grace are by the apostle, in 1 Cor. iii. 12, compared to gold, silver, and precious stones, as are the doctrines of man’s invention to wood, hay, and stubble. Now these may be very well called “borders of gold studded with silver.” 1. For their valuableuess; they are valued by souls who have tasted th» sweetness, and felt the power of them, more than “thousands of gold and silver,” yea, more than their necessary food, nay, more than life itself; they contain riches of grace and glory, yea, “the unsearchable riches of Christ.” 2. For the glory and splendour of them; they give a glorious display of the divine perfections, and in a resplendent manner represent the glory of Christ’s peisju, office, and grace; and therefore the gospel is called the “glorious gospel of God and Christ,” 1 Tim. i. 11, 2 Cor. iv. 4. 3. For their being tried ones; “The words of the Lord,” says the Psalmist, xii. 6, “are pure words, as silver tried in a furnace of earth, purified seven times:” they have been tried by saints, and have never failed to support and comfort them, nor to guide and direct them in the right way; they have been tried by enemies, and have stood the bruut of all their rage, malice, and persecution. 4. For their durableness: they are as lasting as “borders of gold studded with silver.” Attempts have been made to destroy the gospel, and remove it out of the world, but have all proved abortive; it is an everlasting gospel, it is immoveable, a burdensome stone to all those who endeavour to subvert or remove it: though all things in nature are fading and perishing, and subject to change and alteration, yet “the word of God liveth and abideth for ever.” 5. They may be called “rows of gold,” for their orderly disposition and connexion; there is an entire harmony and agreement between the truths of the gospel; one truth has an entire dependance upon another, and they have all close connectioa
with each other; this is what the a])ostle calls the proportion or analogy of faith, Rom. xii. G. 6. The gospel is full of the silver spepiis or studs of “exceeding great and precious promises;” it abounds with them, and is delightfully studded by them; it is filled with such a variety of them as are both useful and pleasant to believers.
Now there being such a display of the doctrines of grace, under the Gospel dispensation, it appears to be far more glorious than a legal one; it is true, the law had a gloiy attending it, but the Gospel has an excelling one; the law was “the killing letter and the ministration of death,” but the Gospel is the ministration of life, “the spirit that quickens;” the law is the “ministration of condemnation, but the Gospel is the ministration of righteousness;” the law is that “which is done away,” but the Gospel is that “which remaineth,” and will abide for ever. Or else, 3rdiy. By these “borders of gold, with studs of silver,” maj be meant the rich and glorious graces of the blessed Spirit, and a larger increase of them under the Gospel-dispensation; which are, 1. Rich and enriching, excellent and valuable as gold and silver; nay, grace is “much more precious than gold than perisheth;” it is rich in its own nature, and enriches all that aije possessed of it; therefore, says Christ, Rev. iii. 18, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich.” 2. The graces of the Spirit adorn and beautify a soul, as much, nay, more than “borders of gold studded with silver” do the body; on the account of these the church is said to be “all glorious within;” and though believers in their nature-state were black, like those who “have been among the pots,” yet being called by, and adorned with the grace of God, are like “the wings of a dove covered with silver, and her feathers with yellow gold.” 3. The graces of the Spirit, are as lasting and durable as golden borders with silver studs; nay, more so, they shall not perish, can never be lost; grace is an immortal and incorruptible seed, which remains in the believer, and shall do so for ever. 4. A larger measure of grace is dispensed under the Gospel dispensation than was under the legal one; it was neither so clearly revealed, nor so largely communicated before Christ appeared in the flesh, “full of grace and truth,” as it was afterwards; and such a larger revelation and increase of grace must needs make the church look more glorious under the one than it did under the other. Or else, 4thly. These “borders ot gold” ifitend the ground-work of believers’ faith and which hope, is Christ, as “Jehovah our righteousness,” who is the only sure foundation, and the “chief corner-stone;” and the “silver studs” the curious work of sanctiiicatiou, with all the delightful fruits thereof, even those “beauties of holiness” which are so ornamental to, and do so much become the believer; Christ’s righteousness, imputed to us, is the ground-work and foundation
of faith and hope; and his grace imparted to and wrought in us, is the superstructure that is raised upon it; the one the golden “borders,” the other ihesilver “studs.” Or, 5thly,Sonlscalledby Divine grace are meant, even the “precious sons of Zion, comparable to fine gold;” and as a great number of these being called in enlarge the borders of the church, so they likewise increase the glory of it; this is one way by which Christ “beautifies the place of his sanctuary, and makes the place of his feet glorious.” Or, 6thly, and lastly. The glories of heaven maybe here intended; for as Christ gives his people grace here, so he will give them glory hereafter, which he and the other two persons are preparing and making ready for them; and we need not wonder that these heavenly glories are represented by “borders of gold studded with silver,” when the new Jerusalem is described; Rev. xxi. 18, 19, 21; as a “city of pure gold, like unto clear glass, and the street of it pure gold, as transparent glass, the wall of it of jasper, the foundations thereof garnished with all manner of precious stones, and the twelve gates, said to be twelve pearls.” Can any thing appear more glorious and magnificent than this account of that city, which has “foundations whose builder and maker is God?” and those, who arc enriched by divine grace here, need not doubt of being partakers of the celestial glory hereafter. But let us now consider who they are that promise and will perform all this. For,
II. As the things promised are here mentioned, which are “borders of gold with studs of silver;” so the persons who promise to make these, are intimated in those words, “we will make thee,” &c. It is not the chorus of virgins, or the daughters of Jerusalem, who here speak; nor angels, who are both incapable of and unfit for such an undertaking; nor is God introduced her speaking regio more, in the manner of kings, who sometimes used to speak in the plural number, when they only mean ‘themselves: but a trinity of persons is no doubt here intended, even “the Father the Word, and the Holy Ghost, which three are one,” and are jointly concerned in all the works of grace, as they were in the works of creation: it is a way of speaking much like that in Gen. i. 26. R. Solomon Jarchi paraphrases it thus, “I and my house of judgment,” as he also does Gen. six. 24. Now the ancient Jews by this speech meant a trinity of persons, though the modern unbelieving oaes,as Ainsworth, observes, are ignoi-ant of it; yet still retain the phrase, and use it as the forementioned Rabbi does in those places where a trinity of persons manifestly appears: for the house of judgment never consisted of less than three persons. Now this work may very well be ascribed to them; for 1st. The ordinances of the Gosjjel are the institutions of all the three persons; divine adoration is given to them in all; and they are enjoined on believers, and are regarded by them, as being all equally concerned in authorizing them, and in sharing the
glory wjiich arises fro.n Ihetn; tliiis for insLanne, bajtlism is veqiiireJ to be performed “in tije iiatne of the Father, and of the Son, and of the Holy Ghost,” Matt, xxviii. 19; and accordingly is performed in this manner. 2ndly. The Gospel itself is the work of all the three persons; God the Father is the airthor of it, and therefore it is the “Gospel of God,” Kom. i. 1; and so is Christ, hence it is also called his, ver. 16; and so is the Spirit, and therefore it is called “the ministralion of the Spirit,” 2 Cor. iii. 8. The grace of all the three persons is discovered by it, and the calory of them iill concerned in it; the Father sends it, Christ is the snm and substance of it, and the Spirit povverfnlly applies it. 3rdly, The work of grace upon the soul is performed by all the three persons; thus the regeneration and quickening of a sinner, “dead in trespasses and sins,” is ascribed to God the Father, 1 Peter i. 3; to the Son, John V. 21, and to the Spirit, John iii. 5. 4thly, The increase of grace, which seewis to be the tiling here intended, is owing to them all; thus grace and peace, that is, a larger measure of them, is wished and prayed for by John for the seven churches of Asia, from all the three persons,’ Rev. i. 4, 5. Blhly. All that glory which saints shall have hereafter, is procured and prepared by them all; the Father, he luis prepared the kingdom for them from the foundation of the world, and it is his pleasure to give it to them; the Son he has opened the way to it with his blood, and is gone to prepare a place for them; and the Spirit, he is the earnest and pledge of it, he discovers the invisible glories of it to them, and will never leave them till he has made them meet for, and brought them into the enjoyment of them. So that all the three persons, in all these senses, may be very well understood as promising to make for the church these “borders of gold with studs of silver:” which shows, 1. That believers should have a great value for the Gospel, and the ordinances thereof; seeing they are not only so valuable in themselves, being preferable to gold and silver, and are so useful and ornamental to the church, but are also the work of all the three persons. 3. That the work of grace upon the heart of u sinner, and the carryi’.ig it on to perfection, id done by an Almighty power, and is the work of the eternal Three; the renewing of men requires the same power, and is effected by the same hands, as the first making of them did; those who said at the creation of man, “Let us make man,” say at this new creation, and in the carrying on and perfecting of the work, “We will make thee borders of gold,” &c., as they were all jointly concerned in the one, so they are in the other, which shows the greatness and glory of it.
3. T!;at all these “borders of gold studded with silver,” are made for the comfort, glory, and happiness of the church, “We will make thee, or for thee,” &c., the whole Gospel, with all its doctrines and promises, are given for their instruction
and consolation: all the ordinances thereof, for their comfort and improvement, as well as for God’s glory; all ttie grace which is provided in Christ, wrought by the Spirit in their hearts, as well as the glory which is laid up in heaven; all, I say, is to make them “a glorious church, without spot or wrinkle, or any such thing.”
Verse 12. JF/n/e the King siltefh at his table, my spikenard sendelh forth the smell thereof.
CiiKiST having given very large commendations of his church, and promised a great deal of grace and glory to her; she in this and the two following verses, declares what advantages she received by him, bow lovely his person, and how delightful his company were to her. These words may be uiulefstood either,
First, Of the time of Christ’s not being manifested in the flesh, after the promise of it, and of the exercise of the faith, hojje, love, desire, expectation, &c., of the Old-Testanieut saints, respecting his coming in the ilcsh: and then the sense is this. Whilst he, who is constituted Kiug of saints, is appointed to be the Jlediator between God and man, the promised Mcirsiah and Saviour of the woi’ld, is vvilb God, as the only-begotten Son in the bosom of the Father,” and not yet manifested in the flesh; “my spikenard srndt4li fdith the smell!^thereof;” that is, my grace is in exercise; my soul is breathing with earnest desires after him; I long for his coming, and am in earnest expectation of it; I live in the hope of enjoying this valuable blessing; I firmly believe that he will come according to the divine promise, though his stay is long, and therefore will patiently wait the appointed time. Christ did exist from eternity, as the Son of God; was set up as the Head and Mediator of God’s elect, and was appointed and constituted Kiug over God’s holy hill of Zion.” He bore this character throughout all the Old-Testament-dispensation; and being promised to be the Messiah and Saviour of sinners, from the time of the first declaration and publication of it, the Old-Testament-saiuts lived in the faith, hope, and earnest expectation of his coming in the flesh. Or else.
Secondly. They may be understood of the time of Christ’s being in the temple, or in Jerusalem, or in the land of Judea; during which time the Gospel was preached, and the sweet odour of it diffused throughout all the parts thereof. Christ was promised to come into the woidd as the church’s King; “behold thy King cometh,” &c., Zech. ix. 9; and as such he did come; the wise men of the East sought him under the character of “the King of the Jews.” He was accused of making himself King, and for it was put to death. Hence this superscription was written on the cross, “This is the King of the Jews;” though most were ignorant of the nature of his ofiiee and kingdom, which were “not of this vvoild.” Now whilst this great King as here on eiirih, the savour of SONG OF SONGS.
the Gospel was spread abroad; it was preached by Christ himself in the temple, iii the synagogues of the Jews, and in several parts of the laud; for he was “not seat but to the lost sheep of the house of Israel.” He sent out his disciples to preach it, but limited them to Judea’s land, and forbade them to “go in the way of the Gentiles,” or enter into any of the cities of the Samaritans. So that the sweet odour was then confined within that land; though after his resurrection he enlarged the commission of his disciples, and bid them go and preach the Gospel to every creature, beginning at Jerusalem; which they accordingly did, and their ministry was owned for the conversion of many, but afterwards being rejected by the Jews, they returned to the Gentiles; for it was proper and necessary, that the word should be first preached to them, that “out of Zion might go forth the law and the word of the Lord from Jerusalem.” Or,
Thirdly. These words may be understood of Christ’s being now in heaven, whither, after his resurrection, he ascended, where he now is, and he will continue till his second coming, “whom the heaven must receive, until the times of the restitution of all things;” it is from thence that saints expect him. Now these words, “while the King sitteth at his table,” very well suit with Christ’s exalted state in heaven; his kingly office and power appear more manifest, he is now declared to be “both Lord and Christ;” his posture there is, “sitting at the right hand of God,” where he is “in his circuit,”? as the words may be read; it being the usual custom anciently among the Jews, to sit at table in a circular form, 1 Sam. xvi. 11. Christ being in heaven, is “in his circuit,” encompassed about with angels and glorified saints; thus in Rev. v. 6 — 11, 12: a large number of angels and saints are said to be “round about the throne,” (and Christ, the Lamb, in the midst of them) singing his praises and feasting with him on those joys which will never end.
Now, whilst Christ is thus solacing himself with saints above, at such a distance from his church below, he is not unmindful of her, but gives such large communications of his grace, as causes her “spikenard” to “send forth the smell thereof.” Which may be meant, either,
1st. Of the graces of the church being in exercise on Christ: Christ, though now in heaven, and so invisible to the bodily eye, yet is the Object of faith, love, hope, and joy; “whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice, with joy unspeakable and full of glory,” 1 Pet. i. 8. The distance of place no way hinders either the communications of grace to us from Christ, or the exercise of our grace on him; but while he is there, he is giving it forth to us, and we are exercising it upon him;
p 11DD1 in circuitu suo, ?.Iontanus, Piscator, Michaelis. i Plin. 1. 12. c. 12. Plhi. 1, 12. c.
12. ‘Matthiolus in Dioscorid,!. i. c. C.
it is the manifestation of Christ’s love and grace to us that makes our spikenard scud forth its smell. Or else,
2udly. The prayers of the saints luay be intended by it; which are odorous, and of a sweet-smelling savour to God, being perfumed with Christ’s mediation, and offered up with his “much incense;” and therefore says David, Psal. cxli. 2, “let my prayer be set forth before thee as incense.” R. Aben Ezra thinks, that by the smell of the spikenard, is meant the smell of the inceuse, which burnt under the law. Now while Christ is in heaven, the saints put their prayers into his hands, who takes notice of them, and is always ready, with his golden censer, to offer them up to his Father on the golden altar, in which he smells a sweet savour; and therefore the prayers of the saints are called odours. Rev. v. 8. See also Rev. viii. 3, 4. Or rather,
Srdly. This may be expressive of the Gospel, and the sweet “savour of the knowledge” of Christ, which by it is made “manifest in every place,” wherever it comes, 2 Cor. ii. 14. Now the Gospel may be compared to spikenard. 1. Spikenard is but a small, low plant or shrub;’’ the Gospel is mean and contemptible in the eyes of the world; it is accounted foolishness by them, and preachers of it are abject and despicable persons in theii* esteem. Yet, 2. It is very excellent; it is by Pliny’’ accounted the chief and principal ingredient in ointments; and therefore, John xii. 3, the “ointment of spikenard, which Mary took and anointed the feet of Christ with, is said to be” very precious and costly. “The Gospel is valuable and excellent, both in its nature and effects; it is a rich and an enriching Gospel; and therefore called, the unsearchable riches of Christ,” an exceeding valuable treasure that is put in earthen vessels; it is a revelation and declaration of the riches of grace, which Christ bestows upon sinners here, and of those riches of glory which saints shall be made partakers of hereafter. 3. It of an exceeding sweet smell, so is the Gospel; there is such an efficacy in the odour of it, that enlivens dead sinners, and therefore is said to be the “savour of life unto life,” and will revive the spirits of fainting believers: though it is reported of spikenard,” that by its being carried over sea it grows mouldy and rots, whereby it loses its sweet smell, and stinks exceedingly; so the Gospel, to those that perish, is not only of an ill smell, and abhorred by them, but is “the savour of death unto death.” Many of the Jewish writers’ understand the smell of the spikenard here as an ill one. 4. Spikenard is of a hot nature,” and digestive of cold humours; it is hot in the first, and dry in the second degree. The Gospel being powerfully applied by the Spirit of God, warms the hearts of God’s children, makes them burn within, and drives away
T. B. Sabbat, fol. 88. 2. and Glttin, fol. 36. 2. Targum and Sol. Jarchi in loc. and Zohav in Exod. fol. 7. 2, 3.” Fernel. method, med. I. 5. c. 22.
lulce-warmness, dcadaess, and duluess, occasioned by iudwelling sin. 5. It is of a very comforting and strcngtlieuing’” nature to the stomach, it exhihirates the spirits: so are the doctrines and promises of the Gospel to the souls of believers; these strengthen and nourish, comfort and refresh them, they, like Jeremiah, find the word and eat it, and it is the joy and rejoicing of their hearts.” For these reasons the Gospel may be compared to spikenard; which some of the Jewish* writers think is musk, other a kind of spice somewhat like saffron; but it is best to understand it of nard, of which there are many sorts; the best of which is that which grows up in spikes, and therefore is called spikenard, which is what is here intended. Again,
Fourthly. These words may be understood of Christ’s feasting with his saints here below, during which time their grace is in exercise; there is a mutual feasting between Christ and believers, he sups with (hem, and they with him; Christ has furnished a table for his people in this wilderness, with plenty, and variety of suitable
and with the old Germans,* also it seems with the Romans,’’ but this did not hinder their mutual pleasure.
The conjecture of a certain Expositor,’’ that Christ himself is intended by the spikenard, is not to be slighted, he bein;^ called a “bundle of myrrh,” and a “cluster of camphire,” in the following verses -. it was usually in feasts to anoint the head of hair as well as feet of persons invited thereunto; and ointment of spikenard, was often used,’’ as is manifest from Mark xiv. 3, John xii 3; to this custom the Psalmist alludes, Psal. xxiii. 5. At royal banquets in Syria, as this here was one, it was usual to go round the gnests and sprinkle them with Babylonian ointment.® Now the chlirch was at table vvitii Christ as a guest, and was entertained with the most delicious fare; here was nothing wanting to render the entertainment delightful and pleasant; Christ himself, as he is both the blaster of the feast, so he is the ointment of spikenard to his guests: and it is as if she should say,” I am now at a sweet and
food; and though he is a King, constituted by heavenly repast with my beloved, he sits at the his Father, and acknowledged by his church, yet table, and I with him; and as he is my food, so
he sits at this table, with poor, mean, and worthless creatures, and welcomes them to those sweet y)rovisions, saying, “Eat, O friends; drink, yea, drink abundantly, O beloved.” Moreover, Christ’s presence with his people, and his grace manifested to them, have a mighty influence to draw forth their grace into exercise, even as the rising sun opens the flowers, and exhales the odour thereof, and agreeable breezes spread it abroad. Thus when the graces of believers are in exercise under the influences of Christ, and the enjoyment of his presence, they are exceeding odorous, both to Christ and others; their spikenard may then be said to “send forth the sweet smell thereof.” On this table, which is sometimes called “the table of the Lord,” are set the body and blood of Christ, whose “flesh is meat indeed, and whose blood is drink indeed;” on which believers, being encouraged by Christ’s presence, and assisted by his Spirit, feed plentifully; and he sits there and delights himself by viewing the graces of his own Spirit in exercise; thus at this table they are both mutually feasted and delighted. Yet there seems to be an emphasis on the phrase his table, as if it was a table peculiar to himself; and it was usual with great ])ersonage3, and at grand entertainments, for the master of the feast and each of his guests to have separate tables, though together in the same room: this was formerly a custom with the Jews though now disused,” and with the ancient Greeks,^
“Ibid, and 1. 4. c. 7. nV7e K. David Kimchium in lib. Shorash. rad. T^]. y Tosephot T.
Bab. Beracot, fol. 42. 1. Homer. Odys». S. v.
C9. AthensBi Deipnosophist. 1. 1. p. 4.” Tacit,
de Mor. German, c. 22. Vide Cuperi Observ.
1. I. c. 2. p. 13. c Sanctiu.’! in loc.
«’ JUadidas nardo comas, Slartial. 1. 3. ep. 50. tinge
he is my spikenard;’ be is my ’ all in all;’ as long as he is here I need no flowers to delight me, no spikeuard, myrrh, cypress, or unguents made of these to refresh me, for he is all this, and much more unto me.” Christ’s person and grace, his sacrifice, blood, and righteousness, are, like spikenard, of an exceeding sweet smell; his person is “altogether lovely; the savour of his graces or ointments” attract the love of his people; his “sacrifice is of a sweet smelling savour to God,” and to all believers; his garments, or robe of righteousness, “smell of myrrh, aloes, and cassia,” and in them believers are acceptable and well-pleasing to God.
Verse 13. A lundle of myrrh is wy well-beloved icnto me; he shall lie all night betwixt my breasts.
The church in these words continues the account of that comfort, delight, and satisfaction which she had in Christ, expressing the greatest love and strongest affection for him: and therefore she compares him to (he very best herbs and spices, and declares (hat if her spikenard, or the graces of the Spirit in her, sent forth an agreeable smell to him, whilst he was at his table, much more grateful and odorous was he, being as “a bundle of myrrh” unto her.
I. Here is a title or character which she gives him; “my well beloved.”
caput nardi, folio ib. Assyrioque nardo potemusuncti, Ilorat. Carmin. 1. 1. ode II. v. 16,17. Vide Tibull. eleg. 1. 2. el. 2 v. 7. and 1. 3. el 7. v. 31. and Ovid de Arte Aniandi, 1. 3. ‘Alhenai Deipnosophist. 1. 1,^. c. 13. p. G’j2. ‘Tu mihi stacte, tu
cinnamomuni, &c. I’lauti Curcnlio, act. 1. sc. 2. v. S.
II. What Christ is unto her; “a bunille of i myrrh.”
III. The eatertainineat she is resolved to give him; “he shall lie all night betwixt thy breasts.”
T. Here is a title or character which she gives unto him, “my well beloved.” Ainsworth observes, tnat the Hebrew word Bodi, wjiich is thus translated, is written with the same letters as David is, a uarae which is frequently giren to Christ in the Old Testament. See Jer. xxx. 9, Ezek. xxxiv. 23, 24, Hosea iii. 5. David was a type of Christ, and of him, according; to the flesh, he came; for he is “the root and offspring of David;” as he is God, he is David’s Lord; and as he is man, David’s son, both words, Dodi and David, signify beloved, and both David and Christ are beloved of God. “David was a roan after God’s owu heart,” and Christ his “beloved Son, in whom he is well pleased,” and both of them beloved of God’s people. The Septuagiut render it by a word which signifies a nepheio,^ a brother or sister’s son. Christ is near akin to 1 his church, he is ])artaker of the same flesh and blood as they are, is of the” same nature with them; they are “members of his body, of his flesh, and of his bones;” the Hebrew word Goel, which is frequently rendered a Redeemer, signifies also a near kinsman; and being applied to Christ, as it is in Job six. 25, shows, that he, who is our Redeemer, is also our near kinsman: but the word is very well rendered here, “my beloved, or well beloved,” and is expressive, 1st. Of Christ’s love to the church; he is her “well beloved,” and has shown his love by undertaking her cause, espousing her person, assuming her nature, and dying in her room and stead; which love of his is eternal, free, sovereign, unchangeable and unparalleled, and is the strongest motive to, and has the greatest influence upon her love to him; therefore she may well call him her “well belov«d.” 2ndly. It is expressive of her love to Christ, which springs and arises from the manifestations of his love to her, for “we love him, because he first loved us,” which love was now in exercise in her soul, he being present with her; and therefore she gives him this affectionate title as an evidence of it. Srdly. It shows that she had a sense of her interest in him, and his “love; a greater blessing, a soul cannot be possessed of, than an interest in Christ and his love, whose person is “the chicfest among ten thousand, and whose loving-kindness is better than life,” and all the comforts and blessings of it; and next to this is a knowledge and sense of it; a soul may have an interest in Christ, and yet not have the sense of it; the former renders this state safe and secure, the latter makes his life comfortable and pleasant, and is an additional blessing and favour; for a person is then able to
B ‘Abe’s tpiicK!. nepos ex fratre vel sorore.
say, he “hath lovtd nie, and hath given himself for me.”
II. She declares that Christ her “well beloved was a bundle of myrrh unto her.” By a “bundle of myrrh,” we are not, I think, to understand the twigs or branches of the myrrh-tree bound up in faggots, which the Arabians used to make fires with, the fumes whereof were very noxious and pernicious, as the historian’’ tells us, and unless they burnt the gum, called slorax, would produce incurable diseases; but either t’.ie little sprigs or flowers thereof bound up together, and put in the bosom as a pleasant nosegay to smell to, may be meant; for Christ is exceding sweet and delightful to the believeY, being “the rose of Sliaron, and lily of the vallies:” or else the gum slacte, which springs from’ the myrrh-tree, and so the Septuagint read it, “a bundle of stacte;” or liquid myrrh, which sweats from the tree of its owu accord, without incision, and Is accounted the best: and then by a bundle of it is meant a bayi or bottle of it, the same word which is used is translated a bag, in Hag. i. G, Job xiv. 17; and is an allusion to persons who carry bag of perfumes, and sweet powders, or smelling-bottles in their bosoms, for the reviving of their spirits; now what these are to such persons, that and nmch more is Christ to his church. R. David Kimchi’’ relates out of Midrash Cha?.it!i, that Abraham, the father of the faithful, is there compared to myrrh; but Christ, who was the object of Abraham’s faith and joy, may he much better and more aptly compared thereunto,’ which I shall now consider. And,
1st. Christ may be compared to myrrh, if we regard the nature and properties of it; it being, I. An excellent spice, and one of the most precious and ])rir.ci{ial spices; it is reckoned among the chief spices, chap. iv. 14, and as such jMoses is ordered te use it in the anointing oil, Exod. XXX. 23. Christ is “the chicfest among ten thousands,” and exceeding precious to every believer, in his person, olKce, and grace; there is none among the angels in heaven, or saints on earth, so desirable to them as he is; nor none who deserves to have the pre-eminence in, and over all things, as he does; seeing he is “the image of the invisible God, and the first-boru of every creature.” 2. It is very odorous, it is called “sweet smelling myrrh,” chap. v. 5; and the church is said to be perfumed w ith it, chap. iii. 6. Christ, in his person, sacrifice, and righteousness, is of a sweet-smelling savour, both to God and believers, as has been shown on ver. 12. Believers smell a sweet smell in all his ofBces, characters, and relations: he is in all these as a bundle of mjrrh, exceeding delightful to them. 3. Yet it is somewhat bitter in taste, it is gusta leniter amara, as Pliny’” obseives; which may be ex-
‘So the Cabalistic Doctors interpret it of Tiphoreth, the bridegroom, Lexic. Cabal, p. Cfig. “‘Lib. 12. c. 10,
E 2
pressive, (1.) Of the sufTurings of Christ -, which, though they were grateful, and of a sweet-smelling savour to God, for it pleased the Lord “to bruise hiin;” here was not only voluntas Dei, the will of God, but here was also voluptis Del, the pleasure of God; yet they were bitter to Christ, witness his agonies in the garden, his sorrows on the cross, and the spittings, buffcttings, scourgings, and revilings of his enemies; his head being crowned with thorns, and his hands and feet pierced with nails; being forsaken by his God and by his friends, could not be grateful and pleasant to him: but though these were so bitter to Christ, yet, like myrrh, how sweet and odorous is a crucified Christ to believers! they desire to know none bat Christ, and him crucified; the bitter cup which he drank, is the ground of their joy and triumph; his death and sufferings are the foundation of their comfort, and which only can secure them against the fears of hell and wrath; it is this which embitters sin unto them; sin never appears more odious than in the glass of Christ’s sufferings; and they never mourn for it in a better or truer sense, than when they “look upon him whom they have pierced;” repentance is a tear that drops from faith’s eye, and is never n«)re evangelic than when faith views a sin-bearing and sin-atoning Saviour; now from the sufferings of Christ, or from a crucified Christ, distil and drop down the sweet-smelling myrrh of spiritunl blessings, as justification, sanctification, adoption, pardon of sin, peace, reconciliation, and a right to eternal glory; all which come to us through the blood, sufTei’ings, and death of a crucified Jesus. (2.) The myrrh, being bitter in taste, though sweet in smell, may show, that the cross goes along with Christ: for as Luther says, Christianus est crucianus, a Christian is a cross-bearer; it is required of every one that will follow Christ, that he take up the cross; for he that would wear the crown, must bear the cross; and he who would have the sweet, must have the bitter; indeed the Christian generally has his share of afflictions, crosses, and trials in this life. The passover-lamb was eaten with bitter herbs, to show, that he that “will live godly in Christ Jesus, must suffer persocution;” yet so sweet is Christ, this bundle of niyri’h, to believers, and communion with him, under all afflictions, so delightful, that they would not be without him, though they might be freed from them; this tree of life sweetens these bitter waters of Marah; they have peace in him, when in the world they have tribulation: they are contented with, and rejoice in their portion, and are willing to have the bitters, so they may have but the sweet; for these bitter afflictions and tribulations which they endure for Christ’s sake, distil and drop down some precious gums of faith, patience, experience, and hope; see Romans V. 3 — 5.
Feruel. method, med. 1. 6. c. 14, 15
2ndly. Christ may be compared to myrrh, for the use that has been made of it. 1. It beine; very valuable, and liig’ily esteemed of, was used in gifts and presents to great persons; thus we find it in the present (hat Jacob made to his son unknown, then governor of Egypt, Gen. xliii. 11, and it was part of that which the wise men of the East brought to Christ at his incarnation, IIatt. ii. 11. Christ is the great gift of God’s grace to sinners, and an unspeakable one he is, which does not go alone, for “with him he freely gives all things.”” When God gave Christ, ho gave a manifest proof of his greatness and goodness; he gave like himself, and what was suitable to us sinners; a favour which we neither deserved, desired, nor expected. O boundless grace 1 amazing love! 2. It was used, and was a principal ingredient in the anointing oil; see Exod. xxx. 23; and may signify that “oil of gladness which Christ is anointed with above his fellows,” which being poured upon his head, in its fulness, ran down to all his members, like the oil on Aaron’s head, which ran down to the skirts of his garments; for it is from him that we receive that “anointing which teacheth all things.” 3. The stacte, which is the gum that drops from the myrrh-tree, was used in the sweet incense; see Esod. XXX. 3i, and may represent the intercession of Christ, who stands at the golden altar, with a golden censer in his baud, to offer up the prayers of all his people, which he perfumes with his much incense; which is exceeding grateful and odorous, like sweet-smelling myrrh unto the saints. 4. It was used to render persons comely and acceptable in the eyes of others; thus Esther, and the rest of the maidens, were purified with oil of myrrh, for their admission into the presence of king Ahasuerus, Esther ii. 12; it is in Christ the beloved, that saints only are acceiitcd with God, being clothed with those garments of his, which “smell of myrrh, aloes, and cassia.” Thus they have liberty of access into God’s presence now, and shall have a ready admittance into his kingdom and glory hereafter. 5. It was used in the embalming of dead bodies, being useful to keep them from putrefaction and corruption; for this purpose Nicodemus brought a mixture of myrrh and aloes to preserve the body of Jesus, John xix. 39, 40; an interest in Christ, this “bundle of myrrh,” and an application of him to our souls, will secure us from going down into the “pit of corruption,” and will eternally save us from perishing; nothing safer and better than to have this in our bosoms, without which sinners, “dead in trespasses and sins,” will rot and putrify. 6. It is very useful in healing” wounds and ulcers. Christ is the great Physician that heals all the diseases of his people, freely, perfectly, and infallibly, which he does in an uncommon and unusual way; he performs his cures by his blood and stripes; his blood is a panacea.
a sovereign medicine for all diseases, and “by his stripes we are healed,” Isaiah liii. 6.
3rdly. Christ may be compared to “a baudleol’ myrrh.” 1. To denote the abundance of the spiritual odours of divine grace in him, he is full of grace and truth,” as a man and Mediator; “for it hath pleased the Father, that all fulness should dwell in liiui;” which is communicated to believers, as they stand in need of it; who sometimes receive such large measures of it, that they can say, “the grace of our Lord is exceeding abundant” in them; Christ is “a bundle of myrrh” unto them; they have large views of his love, and sweet communications of his grace. 2. To show the security of this grace in Christ; our life is sure in Christ’s hands, being bound up in the bundle of life with the Lord our God, with all the mercies and blessings of it, both for time and eternity; therefore they are called “the sure mercies of David,” being hid with Christ in God, so that they can never be taken away from us. 3. To show the inseparableuess of Christ and his grace; Christ and the blessings of his grace never go separate; where God gives his Son, he gives all things with him; and where a soul enjoys Christ, he possesses all things; peace, pardon, and riiihteousness, and life are all in Christ: and the believer is blessed with all spiritual blessings in heavenly places in hira.
Now Christ is not so to all persons, only to them that “believe he is precious,” and to none but them; Christ is a “bundle of myrrh” to none but his church; “my beloved is unto nic, “&c., which shows not only the strength of her affection to Christ, the value “that she had for him, and (he delight she took in him; but also a particular application of him by faith, to her own soul; which is also expressed in the following verse, “my beloved is unto me as a cluster of caniphire,” &c.
III. In these words we have also the entertainment which she resolves to give him; “he shall lie all night betwixt my breasts:” Wherein is to be considered, 1st. The place she appoints him, “betwixt her breasts.” 2udly. How long we would have him lie there, “all night.” And, 3rdly. For what ends and purposes.
1st. The place allotted Christ by the church is, “betwixt her breasts.” R. Ahen Ezra nudersiauds by them the two cherubim, or the midst of the camp of Israel; R. Solomon Jarchi, the two bars of the ark ;° but it would be much better to understand them either of the two Testaments, the Old and New, which are both full of Christ where he is to be found, and does abide, or else of the two ordinances of the Gospel, baptism, and the Lord’s supper, which may be called the church’s “breasts of consolation;” see chap. iv. 5; in these ordinances Christ shows himself, and grants bis presence to his people: or
rather by Christ’s lying “betwixt her breasts,” is meant his dwelling in her heart by faith, than which nothing is more desirable to the saints: they have no better room than their own hearts, and therefore are desirous that he would lodge there; as Christ lays them in his bosom to testify his love to them, so they would have him dwell in their hearts to testify their love to him; and a wonderful condescension it is in Christ, who is “the High and lofty One that inhabiteth eternity,” to take up with such a residence as this. So R. Alsheeh explains the phrase “betwixt her breasts,” of being “in her heart.”
2ndly. The time she mentions, is all night; by which may be meant the night of afSiction, temptation, &c., it being in Christ alone that she couhl meet with any relief or comfort, under such dispensations; or else it means that she would have him with her, not as a stranger, sojourucr, or guest, for a short time, but would have him dwell in her heart, lie in her bosom, and grant her intimate communion with himself, all the night of this life, until the everlasting day of glory breaks. Communion with Christ here is frequently interrupted, which the church had a long experience of, to her grief and sorrow: and therefore she desires to enjoy it without interruption.
3rdly. The ends and purposes for which she was desirous that he should lie all night betwixt her breasts, were, 1. For ornament; sweet flowers in the bosom are ornamental, and are placed there often for that purpose. Christ “the rose of Sha; ron, and the lily of the vallies,” being carried in the hand of faith, or in the busora of love, exceedingly adorns the believer. 2. For delight, plea, sure, and refreshment; nosegays are carried iuthe bosom, to delight the eye and refresh the spirits. Nothing more delightful to the eye of faith than Christ; and nothing more savoury and of a sweeter smellto a believer, than his person, blood, and righteousness; the most delightful and sweet-smelling flowers fall short of expressing Christ’s beauty and savour. 3. That she might always have him in her eye, mind, and memory; persons out of sight are too apt to be forgotten, even our dearest friends and best enjoyments. The church had no doubt, some experience of this, and therefore to remedy it, she would have Christ, this bundle of myrrh, always in her bosom, and in her sight, to contemplate upon and wonder at; as the Psalmist did, who says, Psalm, xvi. 8. “I have set the Lord always before me.” 4. That she might keep him safe; thus persons often put things into their bosoms; which they would not lose; she had often lost a sight of Christ, and been without an enjoyment of his presence, which had given her a great deal of uneasiness; and for the future was therefore resolved to be more careful in keepi: g him, and for that reason would have him lie in her bosom. 5. To show her singular value for Christ, and her invaluable chastity to him: she sets him
Vide Yakut in loc.
in the highest place, and gives him the best entertainment: she fjives him admiUanee wlicre she woiilil allow none else; he, and none but he “shall lie all night between my breasts;” these were inaccessible to any but to Christ.
Verse 14. M^ beloved is unto me as a cluster of campjiire, in the vineyards of Engcdi.
The church having had such sweet communion with Christ nt his table, ver. 12; which excited and drew forth her grace into exercise, enters into a commendation of him, ver. 13; and finding so much sweetness in him, she scarcely knew what was excellent enough to compare him to, that thereby she might express his excellency in himself, his usefulness to her, and that delight and pleasure which she took in him; havir.g declared that he was “a bundle of myrrh” to her, whieii she desired might always have a place in her bosom, she does, in these words, compare him to “a cluster of campliire.”
I. She gives him the same title or character as before; “’ my beloved.”
II. Says that he was, to her, “as a cluster of camphire in the vineyards of Engedi.”
I. She gives the same title or eliaractcr to Christ here, which she had in the former verse, “my beloved;” which teaches us, 1. That Christ being once the believer’s beloved, is always so; he has ulways an interest in Christ, audcan never lose it; it is true, he may not always have the manifestations of Christ’s love, but he has always aa interest in him, as his beloved; for nothing can “separate him from the love of Christ.” 2. This shows, that her faith in him, and her love towards him, still continued; these two graces are never separate; they are implanted in the heart at one and the same time; they grow up and increase together, “faith works by love;” tlicy continue together, and can never be lost; they are not indeed always alike in c.>iercise, but they are always in being; but here they were in exercise as before, and rather increased, while she was contemplating and commending her beloved’s excellencies. 3. Trom hence it appears that she was not ashamed of Christ under this character, and therefore she repeats it, and indeed she had no reason: for her Maker was her husband, “the Lord of hosts is his name, the God of the whole earth shall he be called;” he had more reason to be ashamed of her, she being a poor, sinful, and despicable creature in herself, and he the Creator of all things, and the holy One of Israel; and indeed, she was so far from being ashamed of Christ as her beloved, that she took a pleasure in looking on him, and conversing with him as such. 4. Her repeating it, shows not only the vehemence of her love to him, but also the singular esteem that she had for him; that he was her beloved, and none else; that she chose, ii))])roved of, and valued him above all others; he ‘V Nat. Hist. 1. 11. c. 1.
was to her “the chiefest among ten thousands,” and preferable to all other beloveds.
II. She compares him to “a cluster of camphire in the vineyards ot Engedi -.” it is somewhat puzzling and perplexing to interpreters, to know what this cophcr, which is translated cawijliire, was.
First. It is, by the Septuagiut, rendered, Cyprus, by which is meant either the island so called, of which we read. Acts xi, 19, 20, and xxvii. 4; and then we must understand, by “a cluster of Cyprus,” a cluster of the grapes of those vines which grew in Cyprus, which were the best and largest vines, asP Pliny observes; and these being said to be in the vineyards of Engedi, mean either those vines that were brought from Cyjirus, perhaps in Solomon s time, and planted in the vineyards of Engedi; or else, some of the best vines in the land of Canaan, which were much like those in Cyprus. The land of Canaan was very fruitful of vines, and some of the best sort, which bore very large clusters; such an one was that which was carried by two men upon a staff, who were sent by Moses to spy the land. Numb. xiii. 23, 24; in memory of which the place whence it was taken was called Eshcol, the same word that in this text IS rendered a cluster; and it is highly probable, that those vines, which grew in the vineyards of Engedi, were the best of all: R. Solomon Jarchi relates, out of the Agadah,’i that these vineyards brought forth fruit four or five titnes a year, and R. Alslicch says seven times. Now Christ may be compared to a cluster of grapes, which grew in these vineyards; he compares himself to a vine, John xv. 1; and therefore may be very well compared to a cluster of grapes that grew upon the vine. And that,
1st. For the number of berries that there are in a cluster of them. 1. In Christ is a cluster of divine and human j)erfections; “in him dwel-Icth all the fulness of the Godhead bodily”; every divine perfection is to be found in him; eternity, immuiability, omniscience, omnipresence, omnipotence, &c., are as it were in a cluster in him; and as all divine, so all human perfections are in him; for he is perfectly man, as well as perfectly God; he is “God manifest in the flesh;” he was made in all things like unto us, sin only excepted, which is the greatest imperfection of human nature. 2. In Christ is a cluster of all spiritual graces; he is “full of grace and truth;” he is full of grace to communicate to others, as Jlediator; and has all grace habitually in his human nature, God having not given “the Spirit by measure” to him; for he is “anointed with the oil of gladness above his fellows;” a cluster of the graces of the Spirit, which are in the himian nature of Christ, may be seen in Isa. xi. 1 — 3. The Jews used to call such men who had all excellencies and virtues in them, ‘1 J kh Yalkut in loc, SONG OF SONGS.
mblDC^, eshcoloth, clusters; hence they have a saying, that “after the death of Jose Ben Joezer, a man of TzercJa, and Jose Ben Jochanan, a mr:n of Jerusalem, the clusters ceased, according to Micah vii. 1;” and they say,” “what is biDir«, eshcol, a cluster?” why say they, “it is 13 Vane TO’t«, ish sheJiaccol bo, a man that has all things in him,” that is, that has all virtues, a perfect knowledge of the law, &c. Now Christ is such a cluster that has all moral and spiritual perfections in him; all virtues and every grace are clustered together in him. 3. In Christ is a cluster of all spiritual blessings; all the blessings of the everlasting covenant are in his hands, and at his dispose; and saints are “blessed with all spiritual blessings in heavenly places in him; he is the believer’s “wisdom, righteousness, sanctification, and redemption;” there is not a mercy we want, but is in him; nov a blessing we enjoy, but what we have received from him; he is the believers’ “all in all.” 4. In Christ is a cluster of “exceeding great and precious promises,” all suited to the various cases of God’s children, and to advance his glory; for “in him are all the promises, yea, and in him, amen, to the glory of God by us:” and these look like “a cluster” of grapes growing “in the vineyards of Engcdi.”
2udly. Christ may be compared to a cluster of grapes for the abundance of juice that is in thera. 1. The cluster is squeezed and pressed, that the juice may be obtained; so Christ was “wounded for our transgressions, and bruised for our iniquities, under the severest strokes of justice, and pressure of his Father’s wrath; for “it pleased the Lord to bruise him,” and all this for our good, that our sins might be expiated, our souls comforted, and persons accepted with God. 2. The juice squeezed out of this cluster may denote the blood of Christ and efficacy of it; which being “shed for the remission of sin,” perfectly procured it; it “eleanseth from all sin,” and pnrgeth “the conscience from dead works,” and has an influence in our justification, and in every other blessing of grace. 3. As the wine, which is the blood of the grape, is of a cheering and refreshing nature, so is a crucified Christ to a poor sinner; that there are salvation, righteousness, peace, and pardon through his blood, for the chief of sinners, is a reviving cordial to those that see themselves so, and the best and most acceptable news that they can hear of; this is more cheering and refreshing than the choicest wine. Or else.
By Cyprus is meant the Cyprus-tree’ which grew upon the banks of the Nile, and at Ascalon in Jndea, and very probably in the vineyards of Engedi, here mentioned, as it did also in the island of Cyprus, from whence, perhaps, it had its
‘Misnah, Sotah, c. 9. s. 9. Vide T. Bab. Vemurah. fol. 15. 2. E. Sol. Jarchium and Ez. Chayim in Misuam, ibid. ‘Plin. 1. 12. c. 24.” Sheviith.c. 7. s. 0. - In ibid. Travels, p. 113, 114. ed. 2
r See Od-ijafcu. in Cant, riomil. 2. fol. h7. e. f. uud
name. The word Coplier is used in the Misnah” and translated Cyprus; and ]Iaimon and Bartenora’’ say, it is the same which in the Arabic is called wn^N, the Alhenna, and refer to this place; and observe, that there are some that say it is the spice called the clove. Of the Alhenna Dr Shaw says, “this beautiful and odoriferous plant, if it is not annually cut and kept low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most grateful smell, like camphire.” There seems to have been a likeness between the Cyprus-tree and the vine, especially in their flowering; and it is said to bear a flowery fruit like a grape in flower; and hence as vines when they flower are said to Cypriie, as the Greek version of chap. ii. 15, so a bunch of Cyprus-flowers in likeness to the vine, is called here a cluster J and with propriety is the flower of the Cyprus referred to, since it induces sleep;’ see ver. 13. And, 1. The” seed of the Cyprus-tree is much like a coriander seed, which the manna also resembled. Numb. xi. 7; which was typical of Christ, who is called “the hidden manna,” Rev. ii. 17; being exceeding sweet, delightful, pleasant, and nourishing to believers. 2. The’’ flower of the Cyprus-tree which may be chiefly designed, is of a white colour, and a sweet smell; and may denote the purity of Christ’s nature, and the innocence and holiness of his life, who in both appeared to be “holy, harmless, and undefiled;” as also the sweet fragraucy of his person, blood, sacriSce, and righteousness. 8. The<= leaves thereof are good for the healing of ulcers, &c. “So the leaves of the tree of life,” which is Jesus Christ, are said to be “for the healing of the nations;” that is, for the healing of their spiritual maladies and diseases. 4. An excellent“^ oil was made out of it; and of this with other things was made an oiutment which by Pliny, is called the royal ointment. Christ is by the holy Spirit anointed above measure with the “oil of gladness,” and is possessed of those good ointments which are exceeding savoury; and from him do saints receive that “anointing, which teacheth all things.”
Secondly. Some« think that the Cyprus or Cypirus, of which Pliny writes, lib. 21, c. 18, is here meant, which is a kind of rush or swordgrass, is of a sweet smell, and has bulbous roots, to which it is thought the allusion is here made. And, 1. The smell of it, as Pliny, in the place before cited, writes, is much like that of spikenard; and for the same reasons that Christ may be compared to the spikenai-d, in ver. 12, may he be compared to the cyperus here. 2. The smell of it, as the same naturalist observes, makes men vegeiiores et firmiores, more lively and strong; active and robust: in Christ is all a believei-’i
Comment, in Matt. p. 463, 464. and Ihiet. Not. lu ibid, p 79. Plutarch. Sympos. 1. 3. p. 047.
Plin. 1. 12. c. 24. I” Ibid. ‘IViid. 1- 23.
c. 4. Plin. 1. 12. c. 24. and 1. !3. c. 2.
Vid. Cocceiuni and Bifhop Patrick in loc.
strength, and from hira they receive fresh supplies of it; and the more they exercise faith on him, the stronger they are: so that though they are poor weak creatures in themselves, yet they “can do all things through Christ, which strengtheneth them.” 3. The root of it, as is observed by the same author, is good against the bitings of serpents, especially scorpions. Christ, who is “the root of Jesse,” was typified by the brasen serpent, which Moses, by a divine command, erected upon a pole, that every Israelite that was bitten by the fiery serpents, might look to it and have a cure. Christ was lifted up on the cross, and now is in the Gospel, that whosoever looks unto him may live and not perish; see John iii. 14, 15; he is a sovereign and infallible remedy against the bitiogs of those fiery serpents within, our own sins and corruptions, and of that old serpent without, the Devil.
Thirdly. Others have thought that a cluster of dates, the fruit of the palm-tree, is here intended, which is the opinion of R. Aben Era and other Jewish writers; and indeed Engedi, as is manifest from Pliny,’ was famous for those sort of trees, as was Jericho, which is therefore called i/ie city of the ■palm-trees. Dent, xxxiv. 3; and it ia very probable that Engedi was called Hazzazon-tamar, as it is 2 Chron. xx. 2, for the same reason; also the fruit of this tree grows in clusters, and is very sweet and luscious, and may be expressive of Christ, and the fruits of divine grace, which souls receive in clusters from him, and are exceeding sweet to their taste. Fourthly. Others think, and particularly Sanetius, that the balsam-tree is here intended, which only’’ grew in the land of Judca: this place, Engedi,’ was remarkably famous both for that and palm-trees; so Origen observes,’’ that Engaddi abounded not so much with vines, as with balsams; the vinedressers ‘lxi. Jer. Hi. 16, are interpreted by R. Joseph,’ of the gatherers of balsam, from Engedi toRamatha; and places where those trees grew might with propriety be called vineyards, since the balsam-trees were like to vines,” and were cultivated after the manner of vines.“” From this tree dropped the precious balsam, which was of a sweet smell, and of an healing nature; to which Christ may be very well compared, who is the great and only Physician of souls, whose blood is a balsam for every sore, and has virtue to cure every disease.
P’iflhly. The word Gopher is by our translators rendered camphire, and so it is by “Pagnine, David de Pomis,” and others; which” is of a sweet smell, is a very good remedy against the pains and aches of the head, a reviver of the spirits, and a refresher of the brain; and, if intended here, may be ex])ressive of that sweet consolation and
‘Lib. 5. c. 17. 8 Plin. 1. 13. c. 4. •’ Ibid.
1. 12. c. 2.5. ‘Josephus Antiqu. 1. 9. e, 1. s. 2.
‘’ IToniil. 2. in Cant. fol. 87. e. ‘In T. Bab.
Sabbat, loi. 20. 1. piin i. 12. c. 25.
■’ Justin. Hist. 1. 30. c. ?. 80 Foliot in loc. Vido
Divine refreshment which believers enjoy, resulting from views of acceptance in Christ’s person, pardon through his blood, and justification by his righteousness. Though what we call camphire, seems not to be known to the ancients, nor does it grow in clusters; but is the tear or gum, or something of a resinous nature, which drops from an Indian tree.
Sixthly. There is one thing more to be remarked, and that is, that the Hebrew word nQD copher signifies “an atonement or propitiation;” and so may very well be applied to Christ, who is “the propitiation for our sins,” and has made full atonement for them by “the blood of his cross.” Bishop Patrick observes, that the ancient Hebrew doctors, by dividing the first word bniDM, “eshcol, a cluster,” found out the mystery of the Messiah in these words, and considered them as if they were read us, IDID bD ©’N, ish col copher, “my beloved is unto me the man that propitiates or expiates all things,” that is all sins and transgressions. In the Talmudi it is explained, “He whose all things are, has atoned for my iniquity.” Both the Targnm and R. Sol. Jarchi carry it in the sense of atonement, though not as made by the Messiah: but it is certain that the great atonement for sin was to be, and is completely made by the Lord Jesus Christ, the true Messiah; in which appeared a cluster of all the Divine perfections, shining in equal glory; here grace and mercy, justice and holiness, truth and faithfulness, sweetly joined and harmonised together; whereby also a cluster of Divine blessings was procured and eternally secured to all his redeemed ones, such as peace, pardon, justification, &c., all which are sweet and comfortable, and fill them with unspeakable joy and pleasure.
Verse 15. Behold, thou art fair, my love: Behold, thou art fair; thou hast dove’s eyes.
The church having spoken in the three former verses of the glory, excellency, and sweetness, which she saw and experienced in Christ; he reassumes his part in this verse, and sets off the fairness and beauty of the church. lu which,
I. Is a general assertion that she is fair; “Behold, thou art fair, my love: Behold, thou art fair.”
II. A particular instance of her beauty given; “Thou hast dove’s eyes.”
I. Here is a general assertion of her fairness; In which we have, 1st. the thing asserted, that she is fair. 2ndly. An “ecce, a behold,” prefixed to it; “behold thou art fair.” 3rdly. A loving character given, “my love.” 4tbly. The assertion repeated.
1st, The general assertion is, that she is “fair;” not on the account of her good works.
Jerom. de loc. Heb. in voce Engnddi.
“Fernel. method, med. 1. 5. c. 17. and 1. 6. c. 1.
p In loc. 9 T. Bab. Sabbat, fol. 88. 2. Yalkut
in loc.
or any righteousness performed by her, which is as filthly rags and “an unclean thing,” as the Targum and R. Sol. Jarchi interpret it; but on the account of her being clothed with Christ’s righteousness, washed in his blood, and sanctified by his Spirit, as has been shown on ver. 5.
2adly. To this general assertion is prefixed an ecce, a behold; which is sometimes, 1. A note of attention; and may be here designed to stir her up more seriously to consider her own beauty which she had in and from him: believers are too apt to keep their eyes upon their blackness, sins, and imperfections which fills them with sorrow, weakens their faith, and inclines them to diflBdeuce; and though a consideration of this is sometimes necessary for the humbling of our souls, and the magnifying of Divine grace; yet we should not luive our eyes so fixed upon these things as to be unmiudlul of and not regard our perfection, completeness, beauty, and comeliness, we have in Christ, who is “both our sanctification and our righteousness.” 2. It is sometimes a note of admiration. Christ here, setting forth the greatness and excellency of the church’s beauty, is introduced wondering at that “comeliness” which he himself had put upon her, she being in his eyes “the fairest among women;” and much more reason have we to wonder at it, that we who are “by nature children of wrath,” whose natures are corrupted and depraved, who are both by actual and original sin, black, uncomely, and deformed, yet are now fair and beautiful in Christ, through his blood and righteousness; that we, who were clothed with the rags of sin, are now arrayed with “the Sun of righteousness; that vie. who were cast out into the open field, to the loathing of our persons, in the day that we were born, yet now should be clothed with raiment of fine linen, silk, and broidered work,” and be adorned with bracelets, chains, jewels, and ear-rings; O stupendous grace 1 astonishing love I 3. It is sometimes a note of asseveration; and may be so used here, to assure her of the truth of what he asserted concerning her. Believers are very apt to call in question their fairness and completeness in Christ; and to indulge themselves in fears, doubts, and unbelief about it, especially when they consider how full they are of imperfections, sins, and spots; in the view of which they are very hardly brought to believe, that they are “all fair, and there is no spot in them:” Christ therefore to remove his church’s doubts and fears, banish her unbelief, and streugthen her faith, uses this way of speaking.
Srdly, Christ gives his church here a vei-y affectionate title, “my love,” which has been already considered and explained on ver. 9; and is here mentioned ascain to let her know, that she was
a’JT “|’’3’’3? oculi tui velut colunibarum, Pagniuus, Munster, so Bcu Jlelech. So Juuo, Miucrva, and Chryseus, are destribtd by thyir eyes
still the object of his love, pleasure, and delight; that his love towards her was great, strong, lasting, and unchangeable; as also how much his heart was ravished with her.
4thly. This assertion of Christ’s respecting the church’s beauty, is repeated, “behold, thou art (air;” which repetition is, 1. To show the exceeding greatness of it: she was “fair, fair,” that is, exceeding fair; no such [.beauty to be found in any as in Christ, he is “fairer than the children of men;” and next to him is the chm’ch; she is “the fairest among women -.” it is a superlative, surpassio g, an d excelling beauty that she is possessedo f. 2. It being repeated, shows the reality of it; this is inward and real, and not merely outward, nor painted: outward favour is deceitful, and natural beauty is vain: but such is not the church’s, which is supernatural, spiritual, glorious, and perfect. 8. It manifests the great value and esteem which Christ has for her, and her beauty, and how much he desired it; none so beautiful in his sight as she is, nor any beauty so desirable to him as hers; his thoughts are fixed upon, his eyes are sweetly delighted, and his heart surprisingly and divinely ravished with it; therefore he repeats it here and elsewhere, again and again in this Song. 4. It is repeated to show that she was both inwardly and outwardly fair; she was fair, both with respect to justification and sanctification.
II. He gives a particular instance of her beauty, “thou hast dove’s eyes,” or eyes like doves:’ her eyes are taken notice of, because much beauty lies in the eyes, either in the size or colour of them;” and the eyes of doves are observed, because of some distinguished properties in them: the dove is a creature which famish out much matter for poets, which they apply to lovers.’ By her eyes may be meant, either,
1st. The ministers of the Gospel; who are that to Christ’s body, the church, as eyes are to a human body; and what Job says of himself, may, with as muchjustness,be applied to them: “I was,” says he. Job. xxix. 15, “eyes to the blind, and feet was I to the lame;” and the apostle seems to intimate this in 1 Cor. xii. 16 — 21. Now these may be called the church’s eyes. 1. Because as the eyes are placed in the eminent part of the body, so are ministers set in the highest post and place in the church; and therefore are said, 1 Thes. v. 13; to be over others in the Lord; and it is as necessary and proper that they should be so, as it is, that the eyes should be in the head. 2. As the eyes are set there to watch and observe lest any hurt comes to the body, so ministers of the Gospel are placed in the church for much the same purpose; for this reason they are frequently called watchmen, and their business represented to be a watching for or over the souls of men committed to their care, and to give them
in Homer, Iliad. 1. ver. 9’J, 206, 551.” Vid.
Barthii auimadv, in Claudian. in uupt. Ilonor, od. 4. V. 21.
warning and notice of any daagcr that might befal tliein; of which we have instances both in the Okl and New Testament; see Isa. lii. 8, and lxii. 6, Ezek xxxiii. 7 — 9, TIeb. xii. 17, 2 Tim. iv. 5. 3. They may be called the church’s eyes, because they pry, search into, and make a discovery of GospL’l-truths to others; for which reason they are called the “light of the world,” and more especially are the lights of the church -. they are the stars which Christ holds in his right hand, and makes use of to hold forth the “light of the word of life,” and light to others; they shine not in their own, but in a borrowed light: they receive all from Christ; they would not be capable of looking into and discovering the precious truths of the Gospel, nor be able to show to others the way of salvation, did not the Spirit of truth, 657j7jcr€», go before, lead the way, and gKide into all truth. 4. As the eyes observe, order, and direct the members of the body in their several actions; so the ministers of the Gospel, being appointed inspectors and overseers, observe the life and conversations of the members of (he church; and if any thing disorderly appears, in a proper way correct, admonish, and reprove them for it; they make it their business to teach the whole church all things which Christ has commanded; to guide, direct, and instruct them how to behave themselves in their whole walk and conversation, both in the church and towards them that are without.
Now these eyes of the church may be very fitly compared to doves. 1. For clearness and perspicuity; the eyes of doves’’ are clear and sharp-sighted, so are ministers to search and penetrate into Gospel-truths: it is with much more clearness they behold, and plainness they deliver Gospel-truths now, than they could under the legal dispensation; and there is a time coming, when they shall do it with much greater evidence and perspicuity, when “the watchmen shall see eye to eye;” though in this imperfect state we know but in part, and prophecy but in part, and see through a glass darkly, in com])arison of that light and evidence, in which those glorious truths shall appear to all believers in another world. 2. For their sincerity and simplicity; when Christ sent forth his disciples to preach the Gospek he bid them be “wise as serpents, and harmless as doves:” those who are his faithful ministers, act with all simplicity atid godly sincerity, and dare not, “as many, corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak they in Christ:” they use no artful methods to conceal their principles, and bring off persons from the plain truths of the Gospel to a reception of erroneous doctrines; but they are such who have” renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation ^^^theJruU)^jx)mmending themselves to every Frantz. hist, animal, sacra, par. 2. c. 15 ’ i’aikut in loc. i’lin. 1. lo. c. 34. yEliaii.
man’s conscience in the sight of God:” they are exceeding careful and jealous lest souls, who are under their care, and are made their charge, should by any means be “corrupted from the simplicity that is in Christ.” 3. For bringing in the olive-leaf of the Gos])el; Noah’s dove brought an olive-leaf in its mouth, lhich was an indication that the waters of the flood wre abated: the ministers of the Gospel bring the good tiding of good things; they publish salvation by Christ, and bring the news of peace and pardon by his blood, justification by his righteousness, life through his death, and acceptance in his person. 4. For those dove-like giits of the Spirit, with which they are endowed, and by which they are qualified for that work which they are called unto; there are diversities of them, of which one and the same Spirit is the Author, and these being given unto them, make them able ministers of the New Testament; so that they become both useful and beautiful. The Jews interpret those eyes of the Sanlicdrim. Or else,
2ndly. By the church’s eye may be meant, the eyes of “her understanding being enlightened” by the Spirit of God; and more especially the eye of faith, by which a soul takes a view of Clirisl’s glory, fulness, and suitableness, and looks unto him alone for life and salvation; which may be compared to dove’s eyes: 1. For the clearness and perspicuity of it; the dove, as has been already observed, is a quick and sharp-sighted creature; the eye of faith penetrates into those things “within the vail,” brings distant things near, and makes unseen things manifest unto the soul; for it is “the substance of things hoped for, and the evidence of things not seen;” the things which the eye of nature and carnal reason could never take cognisance of, are observed by faith; whose object is an unseen Christ, and the unvisible things of another world which “eye hath not seen, nor ear heard.” 2. For its singleness and simplicity in looking only to Christ: the dove’ is an exceeding chaste and loving creature to its mate; the eyes of doves look only to their mates, to whom they keep an inviolable chastity; faith looks only to Christ and nothing else; it looks only lo his person for acceptance with God, and not either to its duties or its graces; it looks only to Christ’s righteousness for justification, and not tojits own works, whether they be moral or evangelical, works done before or after conversion; it looks only to his blood for pardon and cleansing, and not to its tears of humiliation and ‘repentance; it looks not to its frames, nor grace received, for its supply and support, but to an all-suflicient and inexhaustible fulness of grace in Christ: now this is the pure, single, and chaste look of faith, which is so pleasant and delightful to Christ Jesus. 3. For finding out, and feeding
Mist, animal. 1. 3. o. 5. 44.
SONG OF SOJfGS. upon the pure and wholesome doctrines of the Gospel: the dove singles out and feeds upon only pure seed and grain, and rejects all other, as not being agreeable and pioper food; so a believiii!? soul cannot feed and live upon any thing; he cannot live upon the husks which swine eat, bat upon the “wholesome words of our Lord Jesus Christ;” any food will not do, none but the “bread of life and the hidden mauna;” it is the earnest desire of such a soul, that the “life which be lives in the flesh, might be by the faith of the Son of God;” he would always live ou Christ and with Christ, and cannot be satisfied with any thing short of him; for having once tasted “that the Lord is gracious,” he evermore desires this bread. 4. For the exceeding beautifulness of it in Christ’s eye; as the eyes of doves are beautiful and delightful, so is this eye of faith to Christ, his heart is even ravished with it; “thou hast ravished my heart,” says he, in chap. iv. 9, “with one of thine eyes:” Christ’s eyes, for the beauty and glory of them, are said to be, in chap. v. 12, “as the eyes of doves, by the rivers of water, washed with milk and filly set;” and so are the church’s here; nothing more beautiful than the eye of faith. 5. For the meekness and humility of it: dove’s eyes are meek and humble, not fiery, fierce, and furious, as some creatures, nor proud and lofty as others. Faith is a low and humble grace, it takes nothing to itself, but ascribes allihe glory to Christ; it renders the disposition of a soul possessed of it mild and meek, not fierce and cruel, for “faith works by love:” a fiery temper, and a furious disposition do not become a believer; nor is it either excited or encouraged by faith: which promotes a meek, humble, and lowly spirit, of winch Christ, the object of faith, is the best example, who says, “learn of me, for I aai meek and lowly in heart:” who cheeks the furious, and resists the proud, but takes delight and pleasure in the humble soul, whose eyes are up unto him alone.
Verse IG. Behold, tJioit art fair, my beloved, yea, pleasant; also our bed is green.
The church having heard her own praises in the foriner verse, and being conscious to herself of her sins and infirmities, and that what beauty was in her came from her beloved; she, as it were, breaks in upon his diseonrse, and ascribes it all to him; and it is as if she should say. Dost thou say that I am fair? thou only art eminently, essentially, and originally so: for -bU the beauly which I am possessed of, as it is by way of eminency in thee, so it is derived from thee; therefore the praise of it is not due to me, but to thyself, to whom be all the glory. In these words. I. The same thing is asserted by the church couccrning Christ, which he had asserted concerning her in the former verse; “behold, thou art fair, my beloved.”
II. An addition to it, “yea, pleasant.”
III. That their bed, which belonged in common to them both, “was green.”
The same thing is here asserted by the church concerning Christ, which he had asserted concerning her, and that much in the same manner. For,
1st. The title which he gave her is, “niy love,” and that which she here gives him is, “ray beloved.” They see in, not only in these two verses, but indeed throughout the whole Song, to be, as it were, striving to outdo each other in their mutual expressions of love; but this title has been already exiilaiued ou ver. 13.
2ndly. She asserts of this beloved of her’s in the very same words, that he is fair; she returns it to him, to whom she judged it more properly belonged; whose beauty is natural and essential, hers not so; his original and uuderived, but hers derived from him: his infinite, inconceivable, inexpressible, and transcending all others, but hers of an inferior nature. Now her returning the same commendation back to Christ, shows that she not only looked on her beauty as far inferior to Christ’s, and not to be mentioned with it; as also that it was derived from him; and that if she was in any sense comely, it was through that comeliuess which he had put upon her; but likewise it shows her modesty and humility, as well as the nature of true faith, which gives all the glory of what the soul is, or has, to Christ and his grace; its usual and common language is, “not I, but the grace of God which was with me, and it is by the grace of God I am what I am.” Now Christ may be said to be fair.
1st. As he is man; and so he is, both in body and soul; that body which was prepared him by the Father, and which was in an unspeakable and surprising manner conceived in the Virgin’s womb by the power of the Holy Ghost, as it was free from sin, so was no doubt free from all the blemishes and defects of nature; and in this sense, as well as in some other, may he be said to be “fairer than the children of Adam;” and more especially he was so at his transfiguration, when “his face did shine as the sun, and his raiment was white as the light:” though what with sorrows and safi’erings, with tears, dust, sweat, and blood, “his visage was marred more than any man, and his form more than the sons of men;” yet now being raised from the dead, and exalted at his Father’s right hand, is beautiful and glorious: for that same human nature, which here below was the ridicule of men, is now the wonder of angels; that head which was crowned with thorns, is now “crowned with glory and honour;” and that face whieli was spit upon, will be the delightful object of the saints ’ everlasting vision, after
Frantz. Hi.st. animal, sacr. par. 2. c. 1-’^.
AN EXI’OSITION 01*’ III
the resurrection morn -. when with their bodily eyes they shall gaze on the glory of Christ’s human nature, whom they “shall see for themselves, aad not another:” in short, Christ’s glorious human body will then be the pattern and exemplar, to which our bodies shall then be fashioned aad made like. Moreover, as he is fair in his human body, so likewise in his soul; the powers and faculties of which act in an agreeable order, nothing being misplaced, nor any disorder in the whole frame or contexture of it, being free from all sin, and full of every grace: holiness here appears in its beauty, and knowledge and wisdom in their perfection; all which were manifest and evident throughout the whole of his life. In short, the whole human nature had an immeasurable unction of the Holy Spirit, on the account of which he is said to be fairer than others; he was ‘■’ anointed with the oil of gladness above his fellows; grace was poured plentifully into his lips, from whence it freely dropped like “sweet smelling myrrh.”
2udly. He may be said to be fair, as God-man and Mediator, which I suppose is chiefly designed here; for as such, this branch of the Lord is exceeding beautiful and glorious in the eyes of believers. For, 1. The glory of all the divine perfections is resplendent in him: as such, he is “the brightness of his Father’s glory, and the express image of his person:” all God’s creatures, works, and actions, show forth the glory of his perfections in some measui’e; but they are no where so clearly discerned, nor so gloriously displayed, as they are in the. person and office of Christ as Mediator; for “the light of the knowledge of the glory of God” is given us in the face, or person of Jesus Christ -. and a glorious, delightful, and ravishing sight it is to a believer. 2. There is a mediatorial glory which he is possessed of, which makes him look exceeding fair and beautiful; this is what was given him before the world began, when he first entered into covenant with his Father, became our Surety, and was set up as the Mediator of God’s elect: which, when he had finished his work, he desired might be given to him, that is, might be more clearly manifested, and a greater display of it given to the world, and it is what shall feed the eyes of his saints with wonder and pleasure to all eternity. This is what Christ desires that they may be with him for, namely, “to behold his glory,” for then indeed shall they “see him as he is:” now, in the glass of the Gospel, saints behold a great deal of the glory of Christ Jesus, which gives them much pleasure and delight; but this is but little in comparison of what they shall be everlastingly indulged with. 3. Christ appears with much fairness and beauty to believers, as he is possessed of all grace; this was the glorious and soul ravisliiug sight, which the evangelist John, together with others, had of him, which ho takes notice of, saying, John i. 14,” we beheld his
glory, the glory as of the ouly-bcgolten of the Father, full of grace and truth;” and what makes it still more delightful is, that all this grace is treasured up in him for them, that they from “his fulness may receive, and grace for grace:” there is every thing in him that souls want, and every thing they want they may have from him, for “he is of God made unto us wisdom, righteousness, sanctification, and redemption,” which consideration must needs render him fair, beautiful, and delightful in the believer’s eye. 4. Christ is fair in believer’s eyes, in all he is unto them, or has done and suffered for them; their souls are delighted in the views of him, as their prophet, to teach and instruct them, whose “lips are like lilies, dropping sweet smelling myrrh” of Gospel doctrines, counsels, and promises; as their priest, who, by his active and passive obedience, has made full satisfaction to the righteous law, au atonement for their sins by his blood, and is now iuterceJiug for them in heaven, and therefore, his “hands are as gold rings set with ttie beryl, and his legs as pillars of marble set upon sockets of fine gold;” and as their king, to rule, govern, protect, and defend them, whose head “is as the most fine gold, his locks are bushy, and black as a raven.” Moreover, he is exceeding fair and beautiful in their eyes, considered in all the relations he bears to them; as he is their indulgent Father, their tender Husband, loving Brother, and faithful Friend: and so he is to them, in all that he has done and suffered for them; it is au exceeding delightful sight to view him undertaking their cause, espousing their persons, assuming their name, bleeding and dying in their room and stead, arising again as a victorious conqueror, sitting at God’s right hand, where he ever lives to make intercession for transgressors.
3rdly. The same word behold, is prefixed by the church to this commendation, as was to the other by Christ, as woudering at that beauty she saw in him, and that one so fair should take any notice of her; and being affected with his glory herself, she stirs up others to a eoutemplatiou of it; for all have reason, upon a view thereof, to say, “how great is his goodness, and how great is his beauty,” Zech. ix. 17.
11. She not only asserts the same of him as he had done of her, but also makes an addition to bis character, saying, “behold, thou art fair, yea, pleasant.” This shows the exceeding great value and esteem that she had for him, and that she found it difficult to find words fully expressive of his excellency; and indeed all words fall short of expressing his worth. She was not contented with the former commendation of him, and therefore adds another word, striving as it were, to exceed him in her commendations. They were not mere words of compliment she used, for her heart and affections went along with them; nay, she labouied under a difficulty of
1.5.]
Gl
fiading out words, apt, strong, and full enough to express the real and just sentiments of her mind concerning him, and therefore, as she thought one word was not enough, she adds another, “yea, pleasant.” 1. The person of Christ is so to a believer; He looks pleasantly upon believers with an eye of love and grace, “his eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set” upon them. He does not look upon them in a frowning, furious, and angry manner, but as having the greatest respect for, and taking the greatest delight in them; and whilst they are enabled by faith to view him with love in his heart and smiles in his countenance, their souls are filled with an universal pleasure; for if it is “a pleasant thing for the eyes to behold the sun” in the firmament, it is much more pleasant to behold the “Sun of righteousness arising with healing in his wings;” to see our acceptance in his person, pardon through his blood, justification by his righteousness, reconciliation with God through his atoning sacrifice, and every needful supply of grace from his iufiuite fulness: O how pleasant must Christ be to a believer under all those sweet considerations 1 2. Christ’s covenant and promises are exceeding pleasant to them. “What can be a more delightful sight, than to view Christ as the Mediator, Surety, and Messenger of the covenant of grace; to see all the blessings, and the “exceeding great and precious promises” of it, all secured in his hands; as also their interest in it, and in him as their coveuant-head? so that they can say, as David did, 2 Sam. xxiii. 5, “although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation and all my desire, although he make it not to grow;” it is this will give satisfaction and content, under all the troubles and exercises of life, and fortify against the fears of death. 3. The doctrines of Christ are pleasant to believers. “Pleasant wards are as an honeycomb, sweet to the soul, and Iiealth to the bones;” such are the wholesome words of our Lord Jesus, the doctrines of the everlasting gospel; these are sweeter to a believer’s taste than “the honey, or the honey-comb;” they are salutary and nourishing, and therefore valued by him more than his necessary food; he often, with Jeremiah, finds these words, and eats them, and they are to him “the joy and rejoicing of his heart.” 4. The ordinances of Christ are pleasant to them. The commands of Christ are far from being grievous, his “yoke is easy and his burden light;” all his tiibernacles are amiable and lovely, his “ways are ways of pleasantness, and his paths are paths of peace,” especially when they enjoy his presence, have communion with him; and are assisted by his Spirit in an attendance on them. 5. Christ’s company and conversation
are exceeding pleasant and delectable: no fellowship like “fellowship with the Father, and with his Son Jesus Christ.” This is’ the believer’s peculiar privilege, his sole delight, and the matter of his glorying: no presence like the presence of Christ, “in whose presence is fulness of joy; and pt whose right hand are pleasures for evermore.” Communion with angels, and fellowship with saints, must needs be very pleasant and delightful; to believers; but not to be compared with the enjoyment of his presence, who is the Head of angels, and the king of saints; this is the saints’ comfort here, and will be their eternal happiness hereafter. III. Having thus given this great and glorious commendation of her beloved, she asserts that their bed, which was common to them, and vlhich made for the glory of them both, green; also our bed is green; where we are to consider, 1st. “What this bed is. 2ndly. Whose it is. And, 3rdly. What is said of it.
1st. It will be proper to inquire what is meant by this bed. R. Solomon Jarchi observes; that the tabernacle and temple were called so; and for this purpose cites Cant. iii. 7, 2 Kings xi. 2, 3, and so it is explained in Yalkut. Theodoret’’ thinks that the scriptm-es are here intended, which are oftentimes the instrumental means of begetting souls to Christ; see James i. 18, 1 Peter i. 23. But it seems better to understand it of the church itself, and the seat of it; where Christ and believers comfortably rest together, enjoy sweet fellowship and communion with each other, and where many souls are begotten and born again; for “of Zion it shall be said, this and that mau was born in her.”
2ndly. Whose bed is this -. she calls it our bed, which denotes a mutual property and interest that Christ and believers have in the church; it is what the Father has given him, which he has purchased with his blood, and is the Author and Maker of; “beliolJ his bed, which is Solomon’s:” this he has chosen for his rest, solace, and refreshment, saying, “this is my rest for ever, here will I dwell.” Jloreovcr, it is the bed which believers have a right to, and therefore are admitted to all the privileges of it; here they enjoy the presence and company of Christ their beloved, they have an interest in him; therefore the apostle says, “if Christ be yours, all things are yours.”
3rdly. It is said of this bed, that it is green, that is, flourishing and fruitful; so the word is used in Dan. iv. 4, Psalm lii. 8, and xxxvii. 35, and intends either, 1. The fruitfulness of the saints in grace and holiness, who being “planted in the house of the Lord, flourish in the courts of our God,” as trees of righteousness, which are filled and laden with the fruits thereof which is owing to the refreshing dews and influences of divine grace. Or else, 2. The numerous iDcrea.se of converts in the church; and so
“■ In loc.
the Targum and R.Sol. Jarchi exi)l;iin it: and it may be an allusion to a custom used in the eastern nations, in strewing the nuptial bed with green Iraves and Cowers; and with the Latins, torus, a bed, is so called from tortis herbisy from herbs writhed and twisted together, and put under the shoulders of those that lay on them; and il was usual to strew (hem with green herbs, grass, and leaves of trees.’’ A numerous increase of converts, which makes the bed, the church, look so green and flourishing, was frequently promised and jjrophcsied of in the Old-Testament; and had a glorious fultilment in the first dawn of the gospel, when three thousand souls were converted under one sern)on; and will be gloriously and completely fulfilled in the latter day, when the church shall say, “the place is too strait for me, give place to me that I may dwell.”
Verse 17- The beams of our house are cedar, and our rafters of tir.
These are either the words of Christ, inviting the chHrch into their house, which was so firmly and delightfully built; or else the words of the church, continuing the praise of Christ, and all that were about him, or belonging unto him; or rather, they arc the words of the bride and bridegroom, and the virgins her companions, all joiuing together in a chorus, to set forth the glory and excellency of the church: in which may be considered,
I. ^Vhat is meant by this house, which they seem to have a common interest in, and therefore call it “our house.”
II. What those beams are which are said to be cedar.
III. ^Yhat those rafters are which are said to be of fir.
I. I shall consider what is meant by the “house, whose beams are cedar,” and whose rafters are of fir. R. Sol. Jarchi understauds it of the tabernacle, the glory and praise of which, he thinks, is here set forth; and so the Targum refers it to the temple built by Solomon, but yet acknowledges that that which shall be built in the days of the king Messiah, shall be much more glorious and beautiful. But it is much better to understand it, either,
1st, Of“” our house, which is from heaven,’“’ which saints know that after their dissolution they shall enter into. The word in the Hebrew is in the plural number “our houses,”™ and so may intend those many mansions which are in Christ’s Father’s house, preparing by him for all his people for their everlasting entertainment; and the beams and rafters of these houses being of cedar and fir, which are trees of a sweet smell and durable nature, may represent
that fulness of joy, and those delightful pleasures which are in “Christ’s presence, and at his right hand for evermore;” it shows that this “house is not made with hands, but eternal in the heavens;” that these habitations which Christ has prepared for them, and will bring them into, are everlasting; and that that inheritance which they are born heirs unto, and shall certainly enjoy, is “incorruptible, undefilcd, and fadeth not away.”
Now if we suppose these to be the words of Christ, his design then seems to be, by eomniendiug the endless joys and never-ceasing pleasures of the saints above, to raise the atl’cctions and quicken the desires of his church after the enjoyment of the same, that they with him may enter the nuptial chamber, and spend an eternity in everlasting communion with each other; but if they arc the words of the church, then they seem to intimate the comfortable views she had of the heavenly joys, and her interest in them; she knew that when this “earthly house was dissolved, she had an house not made with hands,” firmly built and delightfully furnished, which she should have admittance into, and which is “eternal in the heavens;” as also, the earnest desires of her soul to be there; she saw this house afar off, what a goodly structure it was, what soul-ravishing delights it was filled with, therefore longed to be within the walls of it, and “groaned earnestly, being burdened with a body of sin and death, desiring to be clothed upon with her house, which is from heaven;” likewise she seems to speak of this house with the utmost thankfulness to her Lord and spouse, and adoration of his grace, that had provided so convenient and delightful an habitatiou for her. Or else,
2ndly. By this house may be meant the church of God here below, which seems most agreeable; for so it is called in 1 Tim. iii. 15, where the ajjoslle promises Timothy to instruct him how he should “behave himself in the house of God, which, says he, is the church of iheliving God, the pillar and ground ofthelrnth;“’ .«o believers are said to be Christ’s house, in Heb. iii. 6;” but Christ, as a son over his own house whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.” Now the church may be said to be Christ’s house, 1. Because it is of his building: the ministers of the Gospel are instruments in building up his church; but he is the great Master-builder: the materials of this building are” lively stones,” which are the saints; but he himself is both the” foundation and the corner-stone; it is upon this rock he builds his church, and the gates of hell sliaU not be able to
‘Isidor. Origiiium,!. 20. c. 1. Vid. Alstorph.
deMectis vetcrum, c. I. p. 2,8 — 10. Graminei tori, V’al. I’lac. 1. 8. V. 25S Viritlaute toro confederatlierbEB, Virgil, ^lineid. 5. v. 3S8. In medio torus est
de mollibus ulvis impositus lecto, Ovid. Metamorpli. 8. V. C[i.’>. ‘So Cocceius in loc.
“< 13”12 donioruni nostrarum, V. L. Paguinus, Montauus, &c. xdiuni nostrarum, Marckius.
6c
prcrail against it.” 2. Ilaviug built it, he dwells in it, and makes it the place of his residence: the church is the habitation of all the Three Persons, and particularly of Jesus Christ; saints are built up “for an habitation of God through the Spirit;” they are the temples of the Holy Ghost, and in tlicir hearts Christ dwells by faith: the church is the habitation of his holiness, and the place where his honour dwelieth; here he delights to be, and condescends to show himself; here souls may expect to find him, and enjoy his presence; for he has promised to be here until the end of time. 3. Here he eats, feeds, and feasts with his people; it is not an empty house he keeps, but having built it, he furnishes it with suitable provisions, which are called “the goodness and fatness of his house: here he makes a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines ou the lees well refined: this is his banqueting house,” into which he brings his people, and sups with them, and they with him. 4. Here he takes his rest with the church, his bride: “this, says he, is my rest for ever: here will I dwell, for I have desired it;” here he solaces himself, and takes the utmost delight and pleasure: as houses are not only to feed in, but to rest in, so this use does Christ make of his church. 5. Here he lays up his treasure, and what he esteems his portion, and the chief part of his riches; for “the Lord’s portion is his people, Jacob is the lot of his inheritance;” the saints are his jewels and peculiar treasure, and these he brings into and preserves safe in his house below, imtil he removes them into his house above. 6. As his house, he tills, repairs, and beautifies it at pleasure; he fills it with members, and these he fills with gifts and grace suitable to their places in this house, for he is “ascended to fill all things;” when any breaches are made, he makes them up; whea it is fallen to decay, he repairs it, by bringing in a large number of converts, and beautifies this house of his glory with his own presence. 7- He is the Master of it, and manages all the affairs of it; the key of it is in his hands, and the government of it upon his shoulders; he is sole King and Ruler here; he enacts laws, demands obedience to them, and places officers here to see Ihem put in execution; he is “the high Priest over this house of God,” and transacts all affairs between God and his people: he is the great Prophet that teaches and instructs them; the careful Husband and indulgent Father that provides all for them; in short, “of him the whole family in heaven and earth is named;” so that the church may be very well calleJ Christ’s house.
But then this house is said to be the church’s also; “the beams of our house,” &c. Saints are the materials of this house; Christ is the builder, the foundation, and the Corner-stone: but they are the lively stones which are laid on this foundation, and so “are built up a spiritual house, an holy “Foliot. in loc.” So liidore, Alcuiu, and
priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ; they have a right to, and are in the enjoyment of all the privileges of this house; they are “fellow -citizens with the saints, and of the household of God;” here they are bora and brought up, have their food and education; “thy daughters shall be nursed at thy side,” Isa. Ix. 4: here they dwell, rest, feed, feast, and enjoy sweet communion with Christ Jesus; and therefore they may say, as David did. Psalm lxxxiv. 4; “blessed are they that dwell in the house, they will be still praising thee;” as they have a great deal of reason so to do.
Also the word being in the plural nuruber, and rendered, our houses, may intend the particular churches of Christ, which aie all his houses, where he dwells; his golden candlesticks, among whom he walks, which hold forth the word of light and life to others; and his gardens where he delights to be, eating those pleasant fruits, and feeding among those lilies, which grow there; for there is but one “general assembly and church of the first-born, which are written in heaven,” yet there are many particular churches and congregations of saints here on earth.
II. The beams of this house are said to be of cedar. By cedar beams we are not to understand angels, who encamp about, protect and bear up the saints, and are ministering spirits to them, which is the opinion of some ;° but rather, the ministers of the Gospel,” who may be called pillars in Christ’s house, as James, Cephas, and John were; who by their exemplary lives, savoury doctrines, and undaunted courage, add much strength and glory to the church of Christ; as by rafters afterwards may be meant weaker believers, who have all their proper places, work, and usefulness in the house of God: or else, by cedar beams may be meant in general, the saints and people of God, which ar-e all beams and pillars in this house, and serve to support it; for being “fitly framed together, they grow up unto an holy temple in the Lord;” and being joined and cemented to each other in faith and love, they worship the Lard “with one shoulder, or with oue consent;” and these are compared to cedars in scripture; see Psal. xeii. 12, Numb. xxiv. 5, 6; and may be very well compared unto them, I. For the height and talluess of them; the cedar-tree is a very tall tree, as may be learnt from 2 Kings six. 23, Amos. ii. 9. The saints, though they are mean, abject, poor, and low by nature, even beggars on the dunghill, yet by divine grace they are raised on high, set among princes, and made to inherit the throne of glory; they are higher than others in their gifts and graces, faith, knowledge, and experience, as well as ia their privileges and attainments; they are growing up higher still in their head Christ Jesus, and are I’caching forwards and upwards in their affections and desires, in hope of enjoying” the prize others in loc.
of the high calling of God in Christ Jesus.” 2. For their straightness and uprightness; for which reason perhaps the righteous are said to grow not only like the palm-tree, but also the cedar in Lebanon: the saints are upright, both in heart and conversation; they both speak and walk uprightly. 3. For its durableness; PlinyP ascribes even eternity unto it; it is used for immortality ;<) it will not rot, nor admit any worm into it; the saints will endure for ever; for though they have much corruption in them, yet they themselves shall never corrupt; they have that grace in them which will keep them from putrefaction, and which will never decay itself: for it is incorruptible, immortal, and never-dying seed. 4. For the sweet odour which it sends forth;’ it is of an excellent smell; so are the persons of the saints to God the Father, being clothed with ‘the garments of salvation, and robe of Christ’s righteousness, which “smell of myrrh, aloes, and cassia;” so are the graces which are wrought in them by the Spirit to Christ himself; see chap. iv. 10; and so are all their sacrifices of a sweet- smelling savour, being ofifered up in Christ’s name, and perfumed with the sweet incense of his mediation. 5. The cedar-tree is well rooted, always green, and the older the more fruitful: believers are rooted in Christ Jesus, so as all the winds and storms of sin and temptation cannot tear them up: they are always green, and their leaf doth not wither, because they are “planted by rivers of water;” where, being refreshed with continued supplies of divine grace, they bring forth fruit .in old age, because the Lord, he is upright, he is their rock, and there is no unrighteousness in him.
IIL The rafters of this house are said to be of fir. By rafters may be aicaut the ordinances of the Gospel, which are administered in the church, and are for the comfort and edification of it. The Hebrew word here, translated rafters, is in Gen. XXX. 38 — 41, and Exod. ii. 16, rendered gutters and troughs of water, where sheep used to be watered; and some of the Jewish writei’s’ would have it understood in this sense here. R. Aben Ezra observes, that if it is taken in this sense, then the word rendered fir, should signify marble stone, and be read thus, “our canals are of marble stone.“” Now these canals or gutters of water are called O’lom, rahatim,’^ from the Chaldee word T2ni rehat, which signifies to run, because waters run in them. The grace of the Spirit is frequently, both in the Old and New Testament, represented by water; which, for its
p Lib. 13. c. 5, 13. and I. 16. c. 40. i. Et cedrodigna locutus, Pers. satyr. 1. v. 42.
‘Plin. I. 13. c. 5. Odoratam stabulis accendcrecedrum, Virgil. Georgic. 1. 3. v. 414. Plin. 1.
16. c. 21. R. Aben Ezra in loc. E. Jonah in
K. David Kimchi, lib. shorash. rad. tsni Vid. David de Pomis Lex. Ueb. rad. lOm and so the Tigurine version renders it. ‘i:’lDmi canales nostri, Tigurine version, so some in Vatablus; impluvium
purity and purifying nature, is called clean water; for its quickening virtue and efficacy, water of life and living water: and for its plenty and abundance, “rivers of water:” this grace is commonly conveyed and communicated to us in the use of ordinances; these are the canals or conduit-pipes in which this water runs, and is brought unto us; the first conveyance is usually this way: faith, conversion, and every grace that attends it, come by hearing, and hearing by the word of God; and as this, so other ordinances are the means of increasing faith, joy, and comfort, and of conveying fresh supplies of grace and strength. Christ’s fulness is the fountain from whence all grace springs; and his ordinances are the golden jiipes, through which the golden oil and grace of divine love run and empty themselves into our- souls. Also the same word is translated galleries, in ch. vii. 5, “the king is held in the galleries.” 11. David Kimchi says,’’ that they were buildings in high houses, ia which they walked from houce to house, or from one part of the house to the other; they were such as our balconies; and they may be called by this name, because they run along the sides of houses; agreeable to this, Junius and Tremellius translate it, ambuluchra nostra, our tcalking places. Now the ordinances are the galleries, or walking-places, where Chiist and believers walk and converse together; here he grants them fellowship with himself, tells them all his mind, and discloses the secrets of his heart unto them; in these galleries they behold “the king in his beauty;” here he showsthem his covenant-love and grace, and from hence they take a prospect of the good “land that is very far off.” But the word may be very well translated rafters, which arc joined together, and run in each other; and so the Targum renders it; and in this sense is the word used both in the Misnah and in the IMidrash.* Now as rafters are for the strength and support of buildings so are the ordinances to the church of Christ; by them oftentimes saints are supported and refreshed; and whilst they are waiting on Christ in them, they renew ilwlr strength, tlicy mount up with wings as eagles, they run and are not weary, they walk and faint not, as it is promised to them in Isa. xl. 31.
Now these rafters are said to be of fir. The word is only used in this place, and is so rendered by Arias Montanus, Pagniue, and others, and is so understood by many of the Jewish writers ;» the word being by the change of a single letter to wit, ID into n, which is used in the Chaldee and Syriac languages, the same with that which
nostrum, Ililler. de Keri and Kcthib. p. 48,” Vid. Elias Levit, Methurgeman, rad. ‘om. In lib shorash rad. ‘cm. y As quoted by
R. Sol. Jarchi inloe. ‘In R. David Kimchi,
lib. shorash. rad. tDHI. Vid. K. Aben Ezram
in loc. K. David Kinichium in lib. shorash. rad. ma and Elias Levit. Methurgeman.
is commonly used for the fir; and this, Pliny says,’’ is the best and strongest wood for roofing and raftering: now these rafters, the ordinances of the Gospel, may be said to be of this, because, 1. The fir-tree is, hilaris aspectu,’^ of a pleasant, cheerful, and delightful look; the ordinances of the Gospel are exceeding delightful to believers, when they have the presence of Christ with them, and the communications of his love unto them; tbeu are those tabernacles amiable and lovely; wisdom’s ways are then ways of pleasantness; their souls are filled with joy and pleasure; nothing so desirable to them as these, neither does any thing give them such satisfaction and contentment; and therefore with the disciples they think it is good for them to be here, and would always abide under such a roof as this, whose rafters are of fir. 2. It is a very shady tree, folio pinalodansa, ut umhres non transmittat,’’ it is so thick with leaves, that it will not let through showers of rain; the ordinances of Christ are a delightful shade, under which saints oftentimes sit with pleasm’e, have much spiritual consolation and refreshment; in which being protected from the enemies of their souls, they serve the Lord with liberty and enlargement of heart. 8. It is always green,” and never casts its leaf, and therefore is called the “green fir-tree,” in Hos. xiv. 8. Ordinances are those green pastures, into which the great Shepherd leads his sheep, and in which he causes them to lie down; which being blessed and owned by the Spirit of grace unto believers, make them fat and flourishing, fruitful in every good work, even in old age; so that their leaf does not wither ia the winter season.
Others think that the cypress-tree is here intended, and so read the words, and our rafters or galleries of cypress; so the Septuagint, Vulgate Latin, and Tigurine versions, David de Pomis, and others. Now these rafters may be said to be of this wood, because the cypress-vvood’is very lasting and durable; it admits of no worms, it will not rot, nor is it sensible of old age; which may be expressive of the durableness and continuance of Gospel-ordinances, until the second coming of Christ; for as long as Christ has an house on earth, these cypress-rafters will last; it will never need new roofing; as long as there is a church, there will be those ordinances, which are now in force, and will continue so to the end of lime, without any change or alteration in them. This wood is also of a very pleasant smell ;B which may signify the delight and pleasure which believers take in ordinances, and how grateful they are to them.
Others think that the brutins-tree is meant; so Ainsworlh, Brightman, Junius, Cocceis, and Michaelis; and it may be that which Pliny’’ calls hruta, which some take to be the tree of
monuments to perpetuate the memory of things were
Paradise; and its name is near in sound to the Hebrew word hrolim here used, the singular of which is brot; which, Pliny says, is much like the cypress, and of a smell like ce’dar; and being applied to the ordinances of the Gospel, may signify, as before, the durableness and delighlfulaess of them; and now who but would desire to dwell in such a house, and under such a root as this? What enconragemeut is here, and what an inducement should this be, to souls to come into the house of the Lord, and wait upon him there, the beams of whose house are cedar, and the rafters of fir?