Song of Songs 5
This chapter begins with Christ’s answer to the church’s request, at the close of the preceding chapter; in which he informs her, that he was come into his garden, as she desired; and gives an account of what he had done there; and kindly invites her, and his dear friends, to feast with him there, ver. I. Then she relates her case and circumstances, which followed upon her sleepy frame, and ungrateful carriage to her beloved; which he resenting, he withdrew from her, and this gave her sensible pain, ver. 2 — 6. Also what treatment she met with from the watchmen; her charge to the daughters of Jerusalem; and the questions they put to her about her beloved, ver. 7 — 9, which led her to give a large description of hira, by his several parts, head, hair, &c. ver. 10 — 15. And the chapter is concluded with, a general commendation of him and his loveliness, and a claim of interest in him, ver 16.
Verse 1. am come into my garden, my sister, my spouse: I have gathered wy myrrh with my spice, 1 have eaten my honey-comb with my honey, 1 have drunk my wine with my milk -. eat, friends, drink, yea, drink abundantly, 0 beloved. This verse properly belongs unto, and is a part of the preceding chapter. The bible, when first written, was not divided into chapters, as now it is: this is a work purely human and not divine, therefore liable to correction. And I much wonder that the authors of this work should begin this chapter with this verse, which ought to end the former, as both the words and sense of them manifestly show; for this chapter ought to begin at ver. 2, where the church begins a new account of her state and case, and of some other remarkable occurrences which befel her, not hitherto spoken of. In this verse may be observed,
I. Christ’s reply to the church’s request, in the latter end of the former chapter, where she desires and invites him to come into his garden.
II. An account of Christ’s carriage and behaviour, or what he did when he came into his garden.
III. A kind invitation given by Christ to his friends to feast with him.
I. Here is a reply made by Christ to the church’s request or invitation; “I am come into my garden, my sister, my spouse.” The titles which he gives her, have been already taken notice of and explained, in chap. iv. 8, 9, and this reply of his unto her may be considered, either by way of denial to her, so some” interpret it; as though Christ did not answer the church’s wishes and desires, but rather gives a reason why he does not; and wherefore she had no reason to expect his presence a long time; because, says he, I have been in my garden already, and there I have gathered ray myrrh and the rest of my spices; I have got in my harvest or vintage, and I have eaten my honey and honey-comb, and drunk my wine and milk; and therefore to what purpose should I now come into my garden? thou canst not expect me, until more myrrh and other spices grow: or else, as a correction of her mistake, as if he should say. Dost thou invite me to come into my garden, as if I was absent from it? thou art mistaken, I am always in it, and never out of it; and am now there, gathering my myrrh and spice, eating my honey and honey-comb, and drinking my wine and milk. From hence may be observed, that Christ may be in his church, among his people, or with particular believers, and they not know it; so God was in the place where Jacob was, and he knew it not: and thus it was with Mary at the sepulchre; Christ was at her elbow, and she knew hira not; he speaks to her, and yet she is ignorant, and takes him for the gardener, until he calls her by her name, Mary, and then she knew him, and turus herself, “and saith unto him, Rabboni, that is to say, master.” Though I rather think the words are to be taken as a direct answer of Christ’s to the church; she desires and invites him to come into his garden, and accordingly he does come, and lets her know of it: in which we may take notice, I. Of thespeedioess of it; she no sooner asks, but it is granted; no sooner invites, but he comes •, and before she bad well done speaking, makes a reply; his answer was ready; he was as willing to come, as she was to desire him; which makes good what is said in Isa. lxv. 24, “And it shall come to pass, that before they call, I will answer,” that is, will be ready to give an answer; “and while they are yet speaking, I will hear:” a famous instance of this kind we have in Daniel; who, ’ while he was speaking in prayer,” and confessing to God his own sins, and the sins of his people, the angel Gabriel was causeJ to fly swiftly to him; who informed him, that at the beginning of his supplications, as soon as the good mau was on his knees, and had opened his mouth in prayer to God, “the commandment came forth,” orders were given, and he, as a messenger from heaven, dispatched to bring him an answer; but God does not always do so; “the vision is for an appointed time,” and mast be waited for till it comes. 2. The nature of this answer is worth observing, being exactly according to her request; Christ does not always do so: when the apostle Paul had “a thorn in the flesh, a messenger of Satan to buffet him,” he besought the Lord thrice, that it might depart from him: but it does not appear by the answer which was given him, that his request was granted immediately; the answer, “My grace is sufficient for thee,” was a very glorious one, enough to support him under his present exercise, but gives us no intimation that it immediately freed him from it; it being some-Brightman in loc
times most for our good and for God’s glory, not to be immediately and exactly answered: but here, as she was answered speedily, so exactly; she desires him to “come into his garden, and eat his pleasant fruits;” he tells her, that he was come iato his garden, and did eat his honey-comb with his honey: which shows, 3. That her request was according to his will, in that she was answered so speedily and exactly; for “if we ask any thing according to his’ will, he bearelh us;” and therefore our great concern in pr;iyer should be, that we might be under the directions and influences of the Spirit of God, and that he would make intercession for us, according to the will of God, who perfectly knows it; and when we ask a favour or entreat a blessing, it should be always with snlimission to the divine will, in imitation of our dear Lord, and so shall we be most likely to succeed. 4. It may be observed, that Christ not only answers her, but lets her know it; not only grants his presence, but gives her intimations of it; he himself acquaints her with it; for, as has been observed, Christ may be present with believei-s, and they not know it: so he was with the two disciples who were going to Emmaus; he walked with them, conversed with them, oi)ened the scriptures to them, and their hearts burned within them, while he did so; and yet they knew him not, till he was made known to them in breaking of bread: it is not only an instance of Christ’s grace to be present with us, but also to assure us that be is so. I have shown in cha|). iv. 16, what is intended by Christ’s coming into his garden; and therefore,
II. Shall now proceed to take notice of his carriage and behaviour there, or what he declares he did, or was doing, being there.
1st. He says, “I have gathered my myrrh with my spice.” Myrrh is one of the chief spices, was a principal ingredient in the holy anointing oil, and was used in other ointments. “We read of the oil or ointment of myrrh, in Esth. ii. 12, with which Esther and the other maidens were purified, in ordtr to be presented to king Ahasuerus: this, and other sorts of ointments, as spikenard, were used in feasts, and were poured upon the heads of those who w’ere the guests, as appears from Slark xiv. 3, to which custom the Psalmist alludes. Psalm xxiii. 5. Christ being about to make a feast, not only for himself, but for others, gathers myrrh, with other spices, to make an ointment of, to entertain and refresh his guests with. By myrrh, with the rest of spices, may be meant either repentance and humiliation for sin, and mortification of it, according to some interpreters -^ and indeed repentance and humiliation for sin, when evangelical, being the work of the blessed Spirit, springing from right principles, and /coxa ®^v, according to God’s mind; when
Sanctius in loc. = Foliot, Alcuin, Cocceius,
and Bishop Patrick in loc. ^)L<p-iov uproi, ;u»
H(7a fUlnm lu. Sipt. ‘In Cocccius in loc.
it arises from an apprehension of sin, as committed against a God of love and grace; and when it springs from faith’s viewing a crucified Christ; though, like myrrh, it is bitter to the soul, yet is odorous and well-pleasing to Christ; it is taken notice of by him, as Ephraim’s bemoanings, repentance, and humiliation, were by God; he has a bottle to put such tears as these in, which drop from faith’s eye: and so mortification of sin considered as the Spirit’s grace, is regarded by him, according to Horn. viii. 13, “If ye, through the Spirit, do mortify the deeds of the body, ye shall live.” Or else, according to others, *•’ by myrrh with other spices, are intended the suffering saints and martyrs, who have undergone bitter afflictions and persecution for Christ and his gospel; whom he values, esteems, takes notice of, and gathers into his Father’s house; where he clothes them whith white robes, put palms in their liauds, and everlasting hallelujahs in their mouths; see Rev. vii. 9 — 14; or, rather, the sufferings of Christ himself, and the fruits thereof; which, though bitter to him, yet are of a sweet-smelling savour to Gud the Father, and to all the saints; the fruits of which, appearing in the everlasting salvation of his people, are very delightful to him, for he now sees of the “travail of his soul, and is satisiied;” he is now reaping with pleasure a glorious harvest of all his sweat, toil, and labour. Though I rather choose to understand hereby in general the graces of the Spirit, which Christ delights in, and which go under the name of myrrh and other spices, in chap. iv. 13, J4. Christ having got in his harvest, as the word signilies, and the Septuagiut renders it, provides a feast for himself and others; as was the custom of those times and nations, as it is now with us. And therefore,
2udly. He says, “I have eaten my honey-comb with my honey. Honey was the food, not only of infants, but of grown persons, as is manifest from Isa. vii. 22, but that he should eat the honeycomb with it, seems to have some difficulty in it. The Septuagiut read it thus, I have eaten my bread with my honey, that is, either bread dipped in honey, or honey being put upon it, or else bread made with it; which sense is favoured by those words in Ezek. xvi. 13, “Thou didst eat fine flower, and honey, and oil,” that is, bread made thereof. R. Sol. Jarchi says, it is the honey which grows in canes; he means sugar, which, by Arrianus,’ is called /xsXi KaXdjxivov, and that for the exceeding love he had for it, he is said to eat it out of the cane; but it rather seems to be a piece of an honey-comb full of honey, just taken out of the hive; such an one as the disciples gave Christ; and this was had in no small esteem among the Jews. The word for honey-comb, signifies a wood or forest, b and may design such
B ‘IS” Toi, dpi’/iov M«> Symmachus; niel sylvestre, Michwlis.
honey as was found ia woods; though here, it should seem, in a garden, of which there was plenty in Judea, 1 Sam. xiv. 25, which of its own accord dropped from the comb, and ran down the tree from it, in which it was, and was reckoned the purest honey: and the other word lor honey, may signify common houey, orlioney made of the fruit of the palm-tree; which, the Jewish writers say, is the honey meant in Deut. viii. 8,’^ and so the words may be rendered, “I have eaten my wood-honey with my palm-honey;” for it cannot be thought that the honey and the comb were both eaten together. And by the honey and honeycomb, may be meant the doctrines of the gospel, or the words of Christ’s mouth, which are said to be sweeter than the honey or the houey-comb; so that Christ delights, not only in the graces of the Spirit, but also in the doctrines of the gospel, and the preaching of them,
3rJly. He says, “I have drunk my wine with my milk.” Having eaten, he drinks, to show that he had a complete feast, and nothing was wanting to give him satisfaction; not only wine, but milk was used for drink, by many nations, and no doubt by the Hebrews; we find that Jael gave Sisera milk to drink when he was thirsty, as being preferable to water; but that wine and milk should be drunk together, is not so usual; though it may be observed, that a mixture of wine and milk was used by the ancients,’ and is by us, which, Clemens of Alexandria says,’’ is a very profitable and healthful mixture. Some pf the Jewish writers think, that by wine, is meant red wine, and by milk, white wine; and so the Targura expounds the words of God’s acceptation of the drink-offering of red and white wine, which the priests poured upon the altar: R. Aben Ezra gives it as the sense of some of their Rabbins, though he does not approve of it; that by milk, is meant the white which ascends upon the wine; T suppose he means the froth or head that is made by pouring it out. But to leave these empty conjectures, this seems in general to intend the plenty of provisions, and satisfaction therein, which Christ found in his church; by which may be meant the doctrines of the gospel. Gospel grace is represented hereby, in Isa. Iv. 1, “By wine and milk without money and without price:” wine revives and cheers the spirits, makes a man to forget his poverty, and to remember his misery no more: so do the doctrines of the gospel, when they come with power to a poor sinner, sensible of his poverty, and misery; they make him to forget it, and fill him with an unspeakable joy: milk nourishes and strengthens; and so do the doctrines of the gospel; therefore says the apostle, “I have fed you with milk,” meaning the wholesome and nourishing words of faith. Now from all this I would observe, 1. That here is a
See my Exposition in loc. ‘Et nivei lactispocula mista mere, TibuUus, 1. 3. eleg. 5. v. 34. I’ Pctdagog. 1. 1 c. 6. p. 107. ‘R. Aben Ezra,
variety: as at a feast, there is a variety of dishes, different sorts, both for eating and drinking; so here are myrrh and spice, honey, and the honeycomb, wine, and milk. 2. That here is nothing but what is sweet, savoury, and wholesome; myrrh and spice are of a delightful odour; honey is sweet to the taste, and wine and milk are wholesome and nourishing. 3. That all these are Christ’s own; it is his own he feasts and makes himself welcome with; he does not say, “I have gathered thy myrrh with thy spice,” which grows in thy garden; “I have eaten thy honey-comb with thy honey; I have drunk thy wine with thy milk;” but it is my myrrh and my spice, my houey and my honey comb, my wine and my milk; Christ would leave but a poor entertainment, if he had no other than what we can provide for him of our own. 4. Christ appears exceedingly delighted and well-pleased with all this; therefore he plucks and gathers, eats and drinks: the smallest degree of grace, and the weakest performances of his people, he takes notice of, and regards; he eats his honey-comb, as well as his honey, and drinks his milk, as well as his wine; for a “bruised reed shall he not break, and the smoking flax shall he not quench.”
III. In these words is also an invitation of Christ to his friends to eat and drink; he is not willing to eat his morsel alone; as he feeds, feasts, and delights himself in the graces of his own Spirit in his people, so he will have them feed and feast upon his person and grace; into whatsoever heart Christ comes, he will not only sup with them, but will make them also sup with him. And here are to be considered, 1st. The persons whom he invites. 2ndly. What it is he invites them to.
1st. Who the persons are whom Christ invites; and they are here called friends and beloved; by whom are meant, not the angels, which is the mind of some;’ though it is true, they are Christ’s friends, and rejoice at the conversion of elect sinners, and in the prosperity of his church and people; yet I think they are not intended here: nor the priests, whose right it was to eat the remainder of the sacrifices, as many Jewish writers’” expound the words: but rather believers in Christ, who of enemies are made fri’nds; being first reconciled to God by the death of Christ, and then to himself by his Spirit and grace; whom he regai ds and treats as such, by granting them his presence, paying them visits, and disclosing the secrets of his heart unto them; and so he said to his disciples, John XV. 14, 15, “Henceforth I call you not servants, for the servant kuoweth not what his Lord doeth; but I have called you friends, for all things that I have heard of my Father, I have made known unto you:” now these are enabled, through divine grace, to show themselves friendly to Christ again, by valuing his presence, delighting
Sanctius. and Diodat. in loc.
and K, Sol. Jarchi in loc.
“■ Targum
in his company, regarding his ordinances, and observing his commands; for though these things do not make friends, yet they show them to be so; as Christ says, “Ye are my friends, if ye do whatsoever I command you.” These are also the beloved of his soul; he has loved them with an everlasting love, and has given the fullest proofs and clearestdemonstrationsof it that possibly can be; which being manifested to their souls, begets love to him again; on the account of which he calls them friends and beloved. But,
2ndly. It will be proper to consider what he invites his friends and beloved to; to eat and drink, yea, to drink abundantly: but what is it they are to eat and drink of, or to feast upon? why, Christ himself, who is the bread of life, and the hidden manna, whose flesh is meat indeed, and whose blood is drink indeed; which if a man eats, and feeds upon by faith, he shall never hunger, nor die the second death, but live for ever: moreover, his love is what they are to drink of, and that largely; it being preferable to wine, may be drunk of, without danger, plentifully: they may drink, yea, be inebriated with loves,” as the words may be rendered; for here is enough of it, and no fear of receiving any danger by it; and all this together makes up that feast of fat things, of wines on the lees well refined, which the Lord’s supper is a representation of. And this shows, 1. The plenteousness of the provisions which Christ makes in his house for his people: it is not an empty house that Christ keeps, a niggardly feast that he makes; but here is food, and that in plenty, and drink enough and to spare. 2. That a believer is heartily welcome to the entertainment which Christ makes: it is true, we are unworthy creatures of ourselves; but seeing Christ has made such entertainments for us, and has so kindly invited us, let us use freedom and eat; and the more heartily we feed on these royal dainties, the more welcome we are; and to assure believers that they are so, he, in his invitation to them, gives them the titles of friends and beloved: nay, the very manner of the invitation, not only declares the plenteousness of the feast, but also the largeness and sincerity of his heart in it. 3. It also lets US know, that Christ neither invites nor allows any to feed and feast with him, but those who are his friends, whom he accounts and makes so; this is a privilege peculiar to them, which indeed none can enjoy but they. And as for the external ordinance of the Lord’s supper, that feast of love, none have a right to eat of it, but those who are Christ’s friends; and to none but those is it profitable and edifying; for he does not manifest himself, nor discover his love to any other: these are his darlings ami favourites; with these he grants his presence at his table, and satisfies their souls with the goodness of his house.
mn “naiB inebriamini amoribus, Mercerus, Schmidt; inebriamini araoenit’atibus, Cocceius; be drunken (that is, be plenteously filled, with loves,
Verse 2. 1 sleep, but my heart waheth; it is i/ie voice of r.iy beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undejiled: for my head is filled with dew, and my locks with the drops of the night. These are the words of the church, who here begins to give an account of her present state and condition; how that after this spiritual banquet, which she had partaken of with Christ, she fell asleep, as the disciples did in the garden, after they had been with Christ, at his table: and also, what methods he made use of to awake her; how basely and ungratefully she treated him; which he resented, and showed by a departure from her; which then she was sensible of, was troubled at, and made enquiry after him, first of the watchmen, who abused her, and then of the daughters of Jerusalem, who questioned her about him; which gave her occasion to give that large and excellent account of him, which closes this chapter: and it may be observed, that as Christ speaks most in the preceding chapter, so she does in this. In these words are these two things,
I. The church’s account of her present state and condition.
II. Christ’s carriage and behaviour to her in this condition.
I. The account she gives of her present state and condition;
“I sleep, but my heart waketh:” like persons half awake and half asleep, whom Cicero» calls semisomni; the phrase is sometimes used to describe a sluggish, slothful man.? This case which the church was now in, is different from that recorded in chap, iii., there she was upon her bed indeed, hut not asleep: there she was seeking after her beloved; but here he is seeking to her, and entreating her in the most kind and affectionate manner to arise, and let him in; there she of her own accord arose and sought him in the streets and broad ways; but here she continues in this sleepy and lazy condition, notwithstanding the pressing instances and powerful arguments which he made use of, until he exerted his mighty grace, which caused her to arise and open to him; but then he was gone:’ there she enquires of the watchmen, who though we do not read of any answer they gave her, yet they did not abuse her; but here they smite her, wound her, and take away her veil from her; there, a little after she had passed from them she found him; but here she appears to be even sick of love before she found him. In this account of hers, two things are asserted by her, Pirst, That she was asleep. Yet, Secondly, Her heart was awake.
First. She acknowledges that she was asleep.
Ainaworth. See Prov. vii. 18.” Familiar. Epist. 1. 7. ep. 1, so Seneca, ep. 122. p Qui vigilans dormiat, riauti Pseurtolus, act. I. sc. .3. v. ISl.
“I sleep.” This is not the dead sleep of sin, in whom all UHConverted persoDS are; uor that judicial slumber, which God suffers to fall upon some; but such an one, which though displeasing to Christ and unbecoming the believer, yet is consistent with a principle of grace. The church here was not so fast asleep, but she could hear, know, and distinguish the voice of Christ; her sleep is much the same with that of the wise virgins, who all slumbered and slept, as well as the foolish, and yet had oil in their lamps, which they had not. And in taking notice of this part of the church’s case, I will endeavour, 1st. To show wherein this sleepy frame, which sometimes attend believers, does consists, or wherein it shows itself. 2ndly. What are the springs and causes of it, or from whence it proceeds. 3rdly. The danger of such a frame.
1st. It will be proper to show wherein this sleepy fi’ame of spirit does consist, or wherein it shows itself. 1. It consists in a non-exercise of grace; though there is grace in the heart, yet it is but very little exercised by persons in this condition, it lies dormant; faith is weak and languid, hope abates in its former liveliness, and love in its warmth and fervency; it grows cold; there is such a thing, as a leaving, though not a losing our first love. 2. It appears in a sluggishuess and slothfulness to or in duty; for though persons have not wholly cast off the fear of God, and restrained prayer before him, as Eliphaz, Job xv. 4, wrongfully charged Job; yet there is a backwardness to it, and a laziness appears in the performance of it; there is a want of that fervency and spirit, which formerly discovered itself whilst they were serving the living God. 3. It manifests itself in a contentatiou in the external parts of religion. Internal religion is at a low ebb in their souls; they hear, and read, and pray, and attend on ordinances, contenting themselves with the bare performance of these things, without having their hearts engaged, their faith in exercise, and their affections raised; and so come short of answering the character of being worshippers of God in the Spirit; either under the influences of the eternal Spirit, or with their own spirits influenced thereby, which formerly was their great concern in religious worship. 4. It discovers itself in a carelessness, lukewarmness, and unconcerneduess for the cause of Christ: persons in such a condition may be observed sensibly to abate in their zeal, both for the doctrines of the gospel, and the discipline of God’s house; they seek their own things, and not the things which are Jesus Christ’s; they mind their own ceiled houses, and let the house of God lie waste; they come far short of imitating Christ, their glorious Head, of whom it is said. Psalm Ixis. 9, that the zeal of God’s house ate him up: things may go how they will for ought they care, who have gotten into this frame of spirit. 5. It shows itself in
an unconcernedness, as to omission of duty, and commission of sin; time was, when these persons could not omit a duty occasioned by the hurrying business of life, but it gave them great uneasiness; could not do those things which by some are not accounted sinful, but it burdened their consciences; but now they can neglect duties time after time, fall in with the customs and corruptions of the age, and be very little concerned about it. 6. In a willingness to continue so: they do not love to be jogged; grow peevish when any attempts are made, to awaken them; their language is that of the sluggard, Prov. vi. 10, “yet a little sleep, a little slumber, a little folding of the hands to sleep.” This seems to be the case of the church, who being asleep, did not care to be disturbed; and therefore made those idle excuses she did, when called upon in the most tender and affectionate manner to arise.
2ndly. What are the true springs and causes of this sleepy frame, or from whence it does proceed. 1. From a “body of sin” they carry about with them; which fleshly, gross, and earthly part in them, induces heaviness, and inclines to sleep: the cold humours of sin benumb the soul, and bring upon it a spiritual lethargy; “like the poison of asps,” it operates this way: the deceitful charms of sin sometimes lull them asleep. 2- Worldly cares have sometimes this effect upon God’s people; an immoderate thirst and pursuit after the things of this world, oftentimes makes persons grow indifferent about the things of another; it runs them into many temptations and snares; it frequently causes them to omit private and family duty, and “chokes the word” and ordinances, that they become unfruitful; being surfeited and overcharged with it, they fall into this drowsy and sleepy frame. 3. Xt arises sometimes from a cessation from spiritual exercises: idleness, or a want of exercise induces sleep; when believers grow weary of well-doing, and grow remiss in the duties of meditation, prayer, hearing and reading; grace, as to the exercise of it, declines, and their souls fall into a spiritual slumber. 4. It sometimes springs from, and is increased bj au absenting from the ministry, especially an awaking one, which might be useful to rouse them; and from the company of lively Christians by conversing with whom, their souls, through the blessing of divine grace, might be kept awake; but instead of this, they neglect the ministry of the word, leave off the company of those warm and lively souls, and converse with cold and formal professors, which bring them into, and continues them in this sleepy frame. 5. So.Tietimes it follows upon an enjoyment of ease, peace, and liberty; therefore somei interpret these words of the state of the church in Constantine’s time, when the church not only enjoyed freedom from persecution, but also abounded in riches and
1 Briyhtman and Cotton in loc.
prosperity, and upon it grew cjreless, secure, and sleepy; by reason of which many errors, both in doctrine luid discipline, crept into the church; and T aiii afraid, that the long enjoyment of peace and liberty which vle have had, has brought us into much the same frame of spirit.
oidly. The danger of being in such a state and condition. 1, When the church of Christ is in such a condition, it lies liable to be filled with hypocrites, and pestered with licretics: to be tilled with hypo(rrites, because it has not then such a spirit of discerning; these may then more easily im|)ose themselves upon it: to be pestered with heresies and heretics, of which there have been lamentable instances, that “while men slept, the enemy sowed tares;” which roots of bitterness have sprung up with the wheat of sound doctrine, and have troubled some, and defiled others: and I wish I could say, that this is not the case of the churches of Christ now, nor these the dreadful consequences of her being in such an one. 2. Particular believers, who are gotten into this sleepy and drowsy frame, are exposed to every sin and every temptation; therefore said Christ to his disciples. Matt. xxvi. 41, “watch and pray, that ye enter not into temptation;” knowing, that when asleep, they might easily be led into it. What may not the” devouring lion” be suffered to do to persons in such a condition? Into what sins and snaies may he not be permitted to lead them, though he shall never destroy them? 3. They are liable to be de|)rived of Christ’s presence, which was the case of the church here: she had had a glorious enjoyment of Christ’s presence; he had been with her in his garden, and had made a noble entertainment for her and his friends, quickly after which she falls asleep; and after he had made some attempts to awake her, and had given some notices of his regard to her, withdraws himself from her, ver. 6. 4. Such may be robbed of what is valuable and dear unto them; a man that is asleep, any thing that he has, money, jewels, &c., may be taken from him: so a believer-, thoush he cannot lose his grace, nor that trtasur-e which he has in heaven, yet he may lose his comfort and liveliness; and the truths of the Gospel may be more easily wruirgout of his hands. 5. Such a sleepy, lazy frame, tends to spiritual poverty; it brings leanness upon the soul: grace as to its exercise, is brought low thei-eby, and the soul into a declining condition. 6. Such persons are liable to be sur’prised with the midnight-cry; though it is true those who are real believers, shall never be found without oil in their lamps, but shall be always ready in Christ for his appearance: yet it will not be so startling and sur[)risiiig to the waking, as to the sleepy virgins. 7- Such a frame is both displeasing Lo Christ and uucomfortable to themselves: a lukewarm frame Christ 80 resents, that he threatens to” spue such out
‘Anrl so Tanchuma in Yalkut in loc.
A phrase used by lover*, meuin cor, I’lautj
of his mouth;” neither is it very comfortable to themselves; it is but broken sleep they have; they ai-c disturbed with many startlings and joggings of conscience; like persons who know it is their duty to arise and be about their business, and yet have no power to do so, being overconje with sleep.
Secondly. She declares, that notwithstanding she slept, yet her heart was awake. II. Sol. Jarchi divides these words, and refers the former clause, “I sleep,” to the bride; and this here, “my heart waketh,” to the bridegroom; and so he says, it is expounded in an ancient book of theirs called Pesikta:’ and then the sense is. Though I have been, and am, in a sleepy frame of spirit, yet he who is in my heart,’ ray life, my soul, my all; he whom I love with all my heart, and who is the rock, the str’ength of my heart, and my portion for ever; he, I say, never slumbers nor sleeps, but watches over me night and day, even when I am asleep, that nothing hurts me. But in another ancient book of theirs, called Zohar,’ I find both clauses referred to the church, and so they are to be understood; “my heart waketh,” that is, my regenerate part, which is sometimes called in scripture, “the spirit,” and the “inward man;” that is to say, so far as my carnal and unregenerate heart prevails, “I sleep;” and so far as I am r’enewed and sanctified, “my heart waketh:” she was not so fast asleep, but that, I. She had some thoughts of heart concerning Christ; he was not wholly out of her mind; though she was asleep, her thoughts were running upon, and employed about her beloved; his image was so impressed upon her mind, that she thought him present; and every thing that stirred, supposed it was he, and that she heard fats voice; even as lovers in their sleep, have their thoughts running upon the person, who is the object of their love. 2. Tirere were some stirrings of affections in her towards him; though she had got into this sleepy and lazy frame of soul, yet Christ was still the object of her love; and therefore she says, “it is the voice of my beloved;” she was not so fast asleep, but that she could not only know and distinguish the voice of Christ, but she could also call him “her beloved.” 3. There were no doubt some convictions of sin upon her conscience: we must not suppose her to be in such a dead sleep, as to bo “past feeling,” or to have her “conscience seared with an hot iron;” she was sensible of her evil, in indulging such a frame; though being ovei’come with sleep she had no power to guard against it. 4. It is highly probable, that she was not without some desires after being in her duty, as being uneasy in her present case; it seems to be with her, as it was with the disciples when asleep, of whom Christ says, that the spirit is willing, but the flesh is weak;” they, with her here, had a will to duty, a will
P(Hiiihis.act 1. sc. 2. V. 154,170, 17.^. meum corcuUmi, lb. Calina, act 1. sc. 4. v. 14. InDeut. fol. Tii. -J.
to vratch and pray with him; “but how to pei’- form they know not,” being overpowered with this fleshly and earthly part.
Now from this whole account which she gives of herself, as sleeping, and yet waking, we may observe the following things. 1. That a believer has two different principles in him; a principle of corruption, and a principle of grace; the one he brings into the world with him, Iheother is wrought by the Spirit of God; and these are represented as two different persons, both by the church here, who speaks of an /that sleeps, and an heart (hat wakes; and by the apostles, elsewhere, who speaks of a new man, and old man; of himself, as having no good things dwelling in him, and yet of an / that sinneth not; see Kom. vii. 18 — 20, Eph. iv. 22 — 24. 2. That these two different principles may exert themselves, at one and the same time, in a believer; “the flesh lustcth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: the law in the members wars against the law in the mind, and the law in the mind opposes the law in the members;” and at the same time she sleeps, her heart wakes. 3. That corruption may seem to have the ascendant, in a believer’s heart for a time; it seems to have had it in the church here: sleep overpowered her, though her heart was awake: this law in the members may carry captive for some time, and have such a power over the believer, as that he cannot do the good which he would. 4. Notwithstanding true grace cannot be lost in a believer; it is an immortal seed which remains and abides; grace is always alive, though not always alike lively; it is “a well of living water springing up into everlasting life.” 5. The difference between a carnal and a spiritual heart; the one is in a dead sleep, the other, though asleep, yet his heart wakes; the one has spirit as well as flesh, the other is nothing but flesh. And, considering these are the words of the church, they inform us, 1. That believers have a discerning of their state and condition; when in the lowest, they know in some measure how it is with them, and can observe a difference in themselves, from themselves, and from what they have formerly been, which an unconverted person is a stranger to; he is not capable of making such a remark as this upon himself, which the church here does; though it is true, the believer may be left sometimes to make a wrong judgment of himself. 2. That believers are ingenuous in acknowledging their sins, failings, and infirmities: which is an evidence of the truth of grace, and that there are more or less some stirrings of it, where this Spirit is. 3. That it is the duty of believers to take notice of their grace, as well as of their sin; and therefore the church takes notice of her “waking heart,” as well as of her “sleeping I:” we should be careful huw we deuv or loaien the work of the
Spirit of God u))ou our souls, but speak of it to the glory of him who is the Author of it; who can, does, and will keep our hearts awake, grace alive there: though we, with the church, may be sometimes suffered to fall asleep; thus much for her state and condition. Now follows, II. Christ’s carriage and behaviour to her when in this state, as acknowledged by herself.
1st. He called unto her, and that so loud, that she, though asleep, could hear, and own it to be his voice, saying, “It is the voice of my beloved.” By the voice of Christ, we must understand the gospel, as preached by his ministering servants; by whom he often calls to his drowsy and sleepy saints to awake, as Ije does here. In what sense the gospel is the voice of Christ, and how it may be and is distinguished by believers from the voice of stransers, have been shown on chap. ii. 8. I need only add here, that as it is a distinguishing character of believers to know Christ’s voice; so they are capable of doing it, even when in a carnal and sleepy frame of soul: believers sometimes, under hearing the word, are very dull and heavy; there is but very little exercise of faith in them; yet they can then distinguish the gospel from what is not so; though they are little affected with it, and receive but very little advantage by it: nay, it may be further observej, that she could say, it was the voice of her beloved; for though her faith and love were very low, yet they were not lost; but then let it be carefully remarked, that though she was capable of making such observations on what she heard, yet she was not thoroughly awakened hereby, but sleeps on still; thus, noU withstanding Christ’s passionate expostulation witn his disciples in the garden, saying, “What, could ye not watch with me one hour?” I say, notwithstanding this, they fall asleep again. Christ’s word without his power, will neither quicken dead sinners, nor awake sleepy saints; neither of these will be affected by it, unless he puts in the finger of his powerful and efficacious grace, “by the hole of the door,” as he does in ver. 4. Well, Christ calling her by his ministers, and not awaking her, he takes another method: and therefore,
2ndly. Knocks, and calls again, snying, Open to me, &c. There is, (1). A knocking at sinners hearts at first conversion. The heart of an unconverted sinner is bolted and barred against Christ, with the strong bolts and bars of sin and unbelief: elect sinners, whilst in a state of nature, are stout-hearted, and far from righteousness; they are unwilling to submit to Christ and his righteousness, nor to opp.n the doors of their hearts, and let the king of glory in: he stands and knocks there, by the preaching of the gospel; and, having the key of David in his hands, “he openeth and no man slintteth, and shutteth, and no man opeueth;” with this key of almighty and efficacious grace, he openeth their hearts, as he did Lydia’s; and, with the hammer of his word, breaks thctn in pieces, and causes all bolts and
bars to fly before him; plucks down the strong holds which Satan had made; di«posse33es the strong man of his armour, wherein he trusted, to keep his palace in peace and safety; and reduces all in obedience to himself; where entering with his glorious train of graces, and having dethroned sin, sets up grace to reign in his stead; and takes possession of the heart as his palace, from whence sin and Satan will never be able to eject him. Now in this mighty work of grace, in thus conquering and subduing a sinner’s heart, we are not to suppose that here is a force upon the will; for though before they were unwilling, as well as unable to open and let him in, yet are now made willing in the day of his po)ver, to submit unto him; they become voluntary subjects to him; and Christ meets with a kind reception and hearty welcome from them; so that they are as desirous of having him there, as he is of entering in, when this day of his power has passed upon them. But, (2). There is a knocking at churches, or at the hearts of particular believers; and of this we read in Rev. iii. 20, “Behold, I stand at the door and knock,” &c., the church of Laodicea there appears to be in much the same case and condition as the church is here: the church here was asleep, though her heart was awake; and the church of Laodicea there was lukewarm, neither hot nor cold; which being highly displeasing to Christ, in order to bring her to a sense of her present condition, he comes and stands at the door, and knocks, as he dots here. Now we are not to suppose that Christ is ever turned out of doors; that the key is turned upon him; or that he has not always a dwelling in his churches, or in the hearts of particular believers; for he is Christ in us, and in all believers, the hope of glory; he is there, and will continue there, till he has brought them to that glory which they are hoping for; though sometimes they are so shut up in their frames, that they can neither come forth themselves, in the enlargement of their desires and affections, and in the exercise of grace, nor let in Christ unto them; there is but very little communion between Christ and them; and though there is no distance or separation with respect to union, yet there is with regard to communion; there stands as it were a door, a wall, a middle wall of partition, between Christ and their souls; and oftentimes, which is still worse, they are secure, careless and unconcerned about it; therefore Christ, in order to bring them to a sense of themselves, and their present condition; that they may see their need of, and that desires m»y hd stirred up in them, after communion with himself, comes and stands at the door, and knocks: which knocking I take to be, not by the ministry of the word, as before: but in a providential way, in a way of chastisement, by taking in his hand the rod of affliction or scourge of persecution, and lashing his children with them; with such severe raps
and blows of persecution did he knock at the door of the church, in the times of Constantius, Valens, and Julian, emperors of Rome, after she was fallen asleep, through the peace and prosperity which she enjoyed in the times of Constantine: the two former of which persecuted the orthodox ministers and others, in favour of the Arians; and the latter entirely apostatised from the Christian religion, and became a bitter enemy and cruel persecutor of it: and this is thought by some interpreters,” to be particularly intended here: and in this sense we are to understand knocking, in that parallel text. Rev. iii. 20, as is manifest by comparing it with verse 19, “as many as I love, I rebuke and chasten; be zealous therefore, and repent; behold, I stand at the door and knock,” &c. His knocking there, is no other than his rebukes and chastisements in a way of love, which were designed to bring her to a sense of herself, as appears from that exhortation, “be zealous therefore, and repent;” and that she might sec her need of, and have her desires enlarged after communion with him, as is manifest from these words; “if any man open to me, I will come in to him, and will sup with him, and he with me;” which also is his end and desfgn in knocking after this manner here; “it is the voice of my beloved that knocketh, saying. Open to me.” There is an emphasis upon the word me! open to me, who am thy Lord, thy Head, thy Husband, and thy Friend: and by opening to him, he means an enlarging of their affections and desires to him, which were now very cold and chill; and an exercise of their faith upon him, which was very weak; which they of themselves were no more capable to do, than a sinner is to open his heart to Christ at first conversion; this can only be done by him, who has the key of David, who openelh and no man shutteth, &c., and therefore we find this knocking was also ineffectual, until he exerted his mighty grace, as in ver. 4; his saying to her, “open to me,” is designed to convince her of her present condition, and what need she stood in of his presence and assistance.
Srdly. Christ not only calls by the ministry of the word, and knocks in a providential way by his rebukes and chastisements; but he also gives her good works, kind and endearing titles and characters: he calls to her, “saying. Open to me, my sister, my love, my dove, my undeliled.” The three first of these titles and characters have been already considered and explained: the first title, my sister, is expressive of the near relation the church stands in to Christ, being “flesh of his flesh, and bone of his bone,” and has been spoken to on chap. iv. 9; the second, “my love,” shows the strong affection Christ had for her, she being the alone object of it, and has been opened on chap. i. 9; the third, “my dove,” declares the church’s harmlessness and simplicity, her cleanness, purity.
Bright man, Cotton, and Cocceius in loc.
and chastity, as has been shown on chap. ii. 14; and the fourth, “my uudefiled,” or my perfect one,” as it in the Hebrew text, is what we have not yet met with, and therefore will deserve a little more consifleration. And here it must be observed, that all the descendants of Adam, by ordinary generation, are polluted and defiled, both in their nature and actions; all the parts of their bodies, and powers, and faculties of their souls are so; their will and affections, understaading, and judgment, mind, and conscience, are all defiled: and indeed how can it otherwise be, for “who can bring a clean thing out of an unclean? not one:” nay, believers themselves are not free from pollution; but complain of the uncleanness of their hearts and lips: and frankly acknowledge that ihey are all as an unclean thing, and that all their righteousnesses are as filthy rags: it may then seem strange, that Christ should call his church, and that in her present circumstances, his undefiled one: and so she is not in herself, but as considered in him; believers are full of spots in themselves, but having on his spotless righteousness, he looks upon them as all fair, and as having no spot in them; they are the undefiled in the way, even whilst in the way to glory; and on this side the heavenly inheritance, which is incorruptible, undefiled, and that fadeth not away, reserved in the heavens for them. Or else, this character may regard her chastity to Christ; who, though she was guilty of many failings and infirmities, yet she had kept his bed undefiled: had not committed spiritual adultery, which is idolatry, but kept close to his ways and ordinances, as those we read of in Rev. xiv. 4; who, because they did not join with the whore of Rome in her abominations, are said not to be “defiled with women, for they are virgins; these are they which follow the lamb whithersoever he goeth.” Now Christ calls his church by all those loving and endearing titles, 1. To show that she stood in the same relation to him she ever did, and was loved by him with the same love she ever was: though sleepy and lazy, careless and negligent of her duty, and regardless of him, yet she is his sister, his love, his dove, his undefiled: notwithstanding all this, there was a change in the frame of her soul, and in her carriage and behaviour towards him: but no alteration in her relation to him, nor in his love to her, which shows him indeed “Jesus, the same yesterday, to-day, and for ever.” 2. That all these knocks, raps, and chastisements, were all in love; he meant it for her good, and would have her take it so: we are too apt to think, when chastised and under God’s afflicting hand, that it is in a way of wrath, and that he deals not with us as children; but when he knocks, and gives such endearing characters as these, it plainly shows that it is all in love. 3. To manifest how desirous he was of communion with her, and therefore takes all ways to obtain it; he calls and knocks, and calls again, and that in the most tender, moving language that can be. And this is not all; but,
4thly. He expostulates with her, and uses very pressing instances and powerful arguments to persuade her to open and let him in; “for my head,” says he, “is filled with dew, and my locks with the drops of the night:” here, because of the great love and alfection which he has for his chuich, and the desire he has of enjoying communion with her; here he is represented as coming in the night-season to pay her a visit, and standing knocking at her door, and waiting so long there for an answer, until his head was filled with dew, and his locks with the drops of the night: which may be understood, either, 1. Of the doctrines and blessings of grace, which Christ came full fraught with; these being compared to dew in scripture, see Dent, xxxii. 2, Hos. xiv. 6; and then the sense is, “Behold, my love, I stand at thy door knocking, and waiting to be admitted in; I pray thee, rise and open to me, for I am come filled with the comfortable and refreshing doctrines of the Gospel, and with all the spiritual blessings of the everlasting covenant of grace, which I know are needful and proper for thee.” So R. Sol. Jarchi, by dew, understands God’s blcssiugs for those who turn by repentance, though by drops of the night, he thinks are meant punishments for those who forsake and despise him. Or else, 2. These words may intend the sufi’erings of Christ, which I rather incline to. Thus Nebuchadnezzar’s body being wet with the dew of heaven, is expressive of the forlorn and miserable condition he was in, when being driven from men, he ate grass as oxen, and was exposed to all the inclemency of the heavens: so when Christ’s head is here said to be filled with dew, and his locks with the drop 5 of the night, it may mean his sufferings in his state o*’ humiliation, who had no where to lay his head; whose constant practice it was some time before his death, in the day time, to teach in the temple, and in the night continued praying in the mount of Olives; and that night in which he was taken, appears to be a very cold one, from Peter’s warming himself: so that there seems to be au agreement between those outward sufferings of his, and those represented in these words; though no doubt far greater than those intended here, which he underwent in his own person, on the account of his church; which may be compared to dew and drops of the night, 1. Because of the multitude of them, the dew and drops of the night being many j Christ’s sufi’erings W£re many and
“Tinn TeKeiaifiH, Sept. perfecta niea, Montanus, Tigurine version, Marckius; Integra mea, Junius and Tremellius, Piscator, Cocceius, Michaelis, Galatinus, 1. 3. c. 30. de Arcan. Cathol. Verit. from the Midrash, would have it, that it was formerly read, Tiown gemella mea, my twin; and I lind in Zohar, in Deut. fol. 120. 3. it is observed that it s)iould be so read.
various; there are the sufferings of his body and of his soul, and many of both sorts; what tongue can express, what heart can conceive what he underwent, when he bore our sins and his Father’s wrath? and because of the multitude of them, they are compared, not only to dew and drops of the night, but to floods, Psalm lxix. i, 2. (2.) As the dew and drops of the night are uncomfortable and prejudicial to health, especially in those hot countries; so Christ’s sufferings were uncomfortable to the human nature, as is manifest from what he said to his Father in the garden, and when upon the cross; and they would have been intolerable to any but himself. (3.) As the dew and drops of the night, though prejudical to the health of persons, yet are very useful and fructifying to the earth; so the sufferings of Christ, though uncomfortable to the human nature, yet have produced many blessings of grace, and are the means of bringing many sons to glory; see John xii. 2.4. Now the sum of the argument then is this; seeing I have suffered so much and so largely on this account, how canst thou be so cruel, so hard-hearted, so base and disingenuous, as not to arise and let me in? so lovers sometimes represent their case in such circumstances as hardly dealt with f and know not which to call most hard and cruel, the door, shut against them, or the lover within: and yet, notwithstanding such a moving and melting argument, what idle excuses does the church make to put Christ off, in the following words?
Verse 3. Ihavepid off my coat, how shall I put it on F I have xoashed my feet, how shall I defile them? The sleepy and lazy frame which the church had fallen into, together with Christ’s carriage and behaviour towards her in that condition, has been considered in the preceding verse; and in this we have the effect which Christ’s calls and knocks, his melting language, and moving expostulations had upon her; all the answer he obtains from her, aie only some idle excuses and frivolous shifts to put him off. Some interpreters’’ indeed have attempted to vindicate the church from slothfulness and rudeness, and would have this ascribed to her modesty, which would not admit her to appear before so great a person in such a disagreeable dress; but if this had been the case, he would never have resented her behaviour to him, as he did by withdrawing from her; he would never have suffei’cd her to wander about the city in quest of him, as she did; nor would he have permitted the watchman to abuse her, as they did, by smiting, wounding, and unveiling her; nor should she have gone so long, until she was sick of love, before she found him, had not all this been to chastise her for her former slothfulness and rudeness. Nor are we to consider these words as of one asking
Janua ve! domina, &c. I’ropertj eleg. 10. 19. ine mcdiiisnoctos. &,i;.. 22.
for information-sake, how she should do this and the other thing, as being willing to comply with the request made to her, if she knew but how; for she had no desire to do it; her chief desiga being to keep her bed, her ease and rest, if possible; therefore, though she is not so rude as to say, that she would not arise and let him in; yet her words and actions manifestly show that she had no design to do it, and therefore makes the excuses she does; which are to be looked upon as an absolute denial, and were so interpreted by Christ; and may be parallel with that answer which the man gave to his friend, who came at midnight to borrow loaves of him, which, in Luke si. 7, you will find to be this, “Trouble me not, the door is now shut, and my children are with me in bed; I cannot rise and give thee.” Having given you this general view of the words, 1 will now consider the parts of them, or the particular excuses that she makes.
First. She says, “I have put off my coat,” and from thence argues, “how shall I put it on?” It will be proper to consider what is meant by her putting off her coat; and also what the argument she forms upon it, or the conclusion she draws from it intends. 1. The believer’s coat is Christ and his righteousness: his clothing is the garments of salvation, and his covering the robe of righteousness; all which he has from Christ, who is Jehovah, our righteousness; whose righteousness is the saints wedding-garments; which being made of fine linen, clean, and white, and put upon them, they are clothed as with the sun; their own garments, whether of sin or righteousness, are filthy ones; in the room of which, is given to them change of raiment. Now this coat or garment of justifying righteousness, being wrought out by Christ, and brought to the soul by the Spirit of God, faith puts on, according to Rom. xxii. 14, “Put on the Lord Jesus Christ,” that is, the righteousness of Christ; which faith puts on, as a man does his clothes; and for this reason we are said to be justified by faith; not that faith, by virtue of its own, has an iuhuence in our justification, or is a part of it; for we are not otherwise justified by it, than as it apprehends, lays hold, and puts on Christ for righteousness. Now this coat or garment being once put on, the believer can never be disrobed of it; it is an everlasting righteousness; it will never wear out, nor can it be lost, nor will it ever be taken away from him; Adam lost the righteousness in which he was created, but the believer’s can never be lost; for it is not the righteousness of a creature, but of God; those who once have on Christ’s righteness, always have; for being once justified by it, they will always be so; nor must it be imagined, that ever a true believer will be left to despise and reject this righteousness; there is nothing dearer to him, and more valued by him than this
y Vid. Sanct. in loo.
13; he often thinks of it in himself, and frequently. ing io arise and go along with him, lest she should speaks of it to others; he desires to be always meet with the same trials and sufferings as before, found in it, living and dying; but yet sometimes for the sake of him and his Gospel; so much does
his faith may be remiss about it; may lie dormant and be very little exercised on this glorious object; sometimes a believer is gotten into such a carnal, secure, and lazy frame of spirit, as the church here was, that he contents himself with the bare performance of external duties, without having his soul affected with, or his faith concerned, about Christ, as the Lord bis righteousness; nay, sometimes when he is not in such a frame, he is too apt to dwell upon his own heart, his graces, his frames, his duties; there is a great deal of legality sometimes in believers, and their practice runs contrary to their light and judgment. Now so far as we rest in ourselves, in our duties, and performances, or dwell in our gra’ies and our frames; so far we may be said to have put off our coat, or to have laid aside and neglected the righteousness of Christ; though it is certain believers cannot be really disrobed of it; and perhaps this maybe the sense of these words.^ Or else, 2. They may iuteud her leaving her first love; as her faith in Christ’s righteousness was very low, so her love to Christ, his people, ways, and ordinances, was very cold; there is such a thing as leaving, though not losing our first love, for which the church at Ephesus was blamed. Rev. ii. 4; now when saints are in the exercise of this grace of love to Christ or his people, they may be said to put it on, as the apostle exhorts in Col. iii. 14, “And above all these things, put on charity, or love, which is the bond of perfectness,” and when they grow remiss and cold in it, they may be said to put it off. 3. These words may also represent her neglect of her duty; for she had not only, dropped in a great measure the exercise of grace, but likewise the performance of duty; she was grown slothful and inactive; she had put off her clothes, as having done working, and therefore takes to her bed, and composes herself to rest; thus, as a performance of duties may be called a putting of them on; see Col. iii. 12; so a neglect of them may be called a putting of them off; which Eliphaz, in Job xv. 4, calls a casting off fear before God; for he intends thereby a disregard to religious exercises, which he supposed Job chargeable with. 4. These words manifestly show that she was in a sleepy, drowsy frame: had put off her clothes, and was gone to bed; that she was now off her guard, and had dropped her spiritual watchfulness; thus, as puttins and keeping on of clothes is a sign of watch the love of worldly ease prevail over God’s own children, that they are sometimes loth to arise and follow Christ in his own ways.
Now from hence she argues, and thus she concludes, that seeing she had put off her coat, how should she put it on? Which discovers, 1, That she was apprehensive of difficulty in doing it, “How shall I,” &c., that is, how difficult will it be for me to do it? and indeed it is easier dropping the exercise of a grace, or the performance of a duty, than it is to take it up again after we have so done; and when grace is called to exert itself, or a duty is presented to be performed, carnal reason raises a thousand difficulties as insuperable, which faith only gets over. 2. This way of arguing shows her sluggishness, and her love of ease; a sluggard thinks there is danger if he arises and goes into the streets, saying, “There is a lion without 1 shall be slain in the streets;” and he is so wretchedly slothful, that having “hid his hand in his bosom, it grieveth him to bring it again to his mouth;” so she, having put off her coat, was so exceeding slothful and sluggish, that she was loth, it grieved her, it went to her very heart, she did not know how to bring herself to it, to put it on again. 3. Nay there was not only a loathness, but an aversion to it; the carnal and fleshly part in the believer is entirely averse, either to the exercise of grace, or to the discharge of duty; it lusteth against the spirit; though there is a willingness ill the regenerate part thereunto, for he delights in the law of God, after the inward man: but the former seems to have the ascendant in the church here, which makes her say, “How shall I,” &c., I am averse unto it. 4. It intimates as though she thought it unreasonable in him to desire it, seeing her clothes were off, and she jvas now in bed; for him to desire her to arise and open, and let him in, was, what she thought, an unreasonable request, and therefore says, “How shall I put it on?” that is, How canst thou desire it of me? though this which Christ called her to, and indeed, had it been much more difficult than it was, but her reasonable service. 5. It supposes that she was apprehensive of danger by doing it; that it would be incommodious and detrimental to her, break her rest, disturb her ease, and be prejudicial to her health; there being danger of it, as she imagined, by rising out of her bed, and putting on her clothes
fulness; see Neh. iv. 23, Rev. xvi. 15’; so putting I to let him in. Now arguments taken from, and them off is an indication of the contrary; and she formed upon such selfish principles, are much
having done so, is not only exposed to danger, but to shame, disgrace, and scandal. 5. Being now free from troubles, afflictions, and persecutions, she puts off her coat, and betakes herself to a bed of ease; and though Christ calls, yet she is unwillmade use of by carnal reason, and are pleaded with a great deal of force and vehemency by it, against the observance of au ordinance or performance of a duty: it was upon this footing that those who were bidden to the wedding, excused themselves;
Vid Brightman in loc.
it was against their worldly profit and pleasure to comply with the invitation; one had bought a piece of ground, another, five yoke of nxen, and a third had married a wife, and therefore they could not come; and in so doing, declared that they valued their worldly interest before the blessings of grace in Christ; as the church here in saying, “How shall I put it on?” shows, that she preferred her worldly ease to Christ’s company, and that she sought more her “own things, than the things which are Jesus Christ’s.” 6. It may also signify that she knew not how to do it, because of that shame and confusion which attended her on the account of her sins and transgressions against him; being conscious to herself of these things she blushed and was ashamed, not knowing how to show her face, and appear before him with any confidence, and therefore puts him off with these excuses; and so it oftentimes is with believers, who, when they have fallen into sin, neglect their duty through shame, and so add sin to sin, as the church did here; and this sense of the words the Targum gives after this manner: “The congregation of Israel answered and said before the prophets, Lo, now I have removed from me the yoke of his precepts, and have served the idols of the people; and how can I have the face to return unto him?” though it makes the latter part of the text to be, not the words of the church, but of the Lord; who makes answer to her, and lets her know, that as he had removed his divine presence from her, because of her sins, how should he return to her again? which other part of the words come now to be considered.
Secondly. She urges that she had washed her feet; and therefore how could she “defile them.” Washing of feet was a custom much used in the eastei’n countries, where they wore not shoes, but sandals, and therefore contracted a great deal of soil, especially in travelling, after which it was usual to wash them; which not only removed the filth from them, but much comforted and refreshed them: instances of this we have in Abraham and Lot, who desired that water might be brought to wash the feet of the angels, whom they thought to be men, also in Abraham’s servant, in Joseph’s brethren, and in Christ’s washing the feet of his disciples a little before his death: washing of feet was also used before going to bed,” which is what is here referred to. Now this is to be understood, not of the washing of regeneration.
not intend it here; for her outward conversation does not appear to be so clean and pure, and so becoming the gospel, and her profession of it, as it should be. But, 1. It may be observed, that she had plucked off her shoes or saudles, which are the gospel, and a conversation agreeable to it, according to Ephes. vi. ]5, “And your feet shod with the preparation of the gospel of peace.” Now when the believer’s feet are shod thus, that is, when he holds “the mystery of the faith in a pure conscience,” then may it be said of hiiu, as in chap. vii. I, “How beautiful are thy feet with shoes, 0 princes’ daughter 1” but now the church here had plucked off hers, in order to wash her feet; that is, she was grown very careless about the doctrines of the gospel, and very negligent in keeping up a conversation answerable to them. 2. This phrase shows that she was grown weary of spiritual exercises; so persons when they are weary of work or travelling, used to wash their feet, and go to rest. She was grown weary of well-doing, and was much like those in Mai. i. 13, who said, in regard to the performance of religious exercises, “Behold, what a weariness is it!” and therefore washes her feet, lays aside au observance of ordinances and duties, and betakes herself to her carnal ease and rest; and being called from thence, she argues, “I have washed my feet, how shall I defile them;” which intimates as before, a loathuess, au aversion to it; and as though she thought it unreasonable in him to desire it, and criminal in her to comply with it. Where observe her wretched mistake, in imagining that hearkening to, and obeying Christ’s command’s would be a defiling her; and it also shows us what poor, little trifling excuses, persons in such a condition will make, to keep themselves in their carnal ease and peace, in a state of sloth - fulness and inactivity; nay, these excuses of hers were not only idle and frivolous, as the putting on of her coat, and defiling her feet, but likewise vile and sinful, as will appear from the following considerations. (1.) She had slighted the means which Christ had made use of to awake her; she had made them null and void, and of no effect; he had called to her by the ministry of the word, and had knocked in a providential way, and yet to no purpose; she withstands both his knocks and calls, which must needs be au aggravation of her sin. (2.) She sinned against light and knowledge; she knew that it was the voice of her beloved that called unto her, and acknowledges it to be so;
with which no doubt she was washed, being Christ’s and yet she sleeps on, and makes these idle excuses spouse and bride, as well as washed in his blood; as she does, which must needs increase her guilt, for that is the work of the Spirit of God, in his (3.) She had invited him to come but a little mighty operations of his grace upon her; but this before, as in chap. iv. IG,” Let my beloved come
appears to be something of her owu doing, “I have washed my feet,” &c., nor is it meant of the purity of her outward conversation; though feet and walking, when applied to the saints, do in a spiritual sense, intend this oftentimes, but it does
into his garden;” accordingly he did come; and as soon as he was come, she falls asleep, and treats him after this base and disingenuous manner. (4.) She had purposely composed herself to sleep; it does not seem to have fallen upon her
at aa unawares; but she as it were sought it, and for this reason put off her coat, and washed her feet, that she might be the more fit for rest, and take it more easily. (5.) Yet she endeavours to shift the blame from off herself, as if she was no ways in the fault, but that the thing was either difficult and unreasonable, or else unlawful to be done; and therefore she says, “How shall I,” &c. (6.) She appears in all this to be guilty of the greatest ingratitude; she fell into this sleepy and lazy frame after this, and a noble entertainment and sumptuous feast that Christ had made for her; she continues herein, notwithstanding the most affectionate characters he gives her, and the most powerful arguments he uses with her; she sleeps on, though he lets her know that his “head was filled with dew, and his locks with the drops of the night:” though he had suffered and undergone so much on her account, yet, 0 vile ingratitude 1 she is unwilling to be at the trouble of putting on a coat on his account, or to run the risk of defiling her feet for his sake. (7.) She also discovers the highest folly, in that she prefers her present ease to Christ’s company. Well, but how does Christ take this? how can he bear to be affronted after this rate? does he not highly resent it? Yes: but this will farther ap|)ear in the consideration of the following verses.
Verse 4. My beloved -put in his hand by the hole of the door, and my bowels loere moved for him.
The church proceeds here to give an account of some farther steps which Christ took in order to awake her, and cause her to arise and open to him; which, though they are instances of his grace unto her, yet manifestly show how much he resented her nnkiudness and ingratitude to him! and she also takes notice what iuduence this carriage of his towards her had upon her. In these words we have,
I. The method which Christ took in order to have entrance; he “put in his hand by the hole of the door.”
II. The effect it had upon her; “her bowels were moved for him.”
I. The method which Christ took to let himself in. Seeing she was so loath and so unwilling to arise and open to him, he attempts it himself; not by breaking open the door, but by putting in his hand by the hole thereof, in order to remove the bolt or bar which kept him from entering in. Some read the words, “My beloved put down his hand from the hole of the door, or lock -.”^ that is, withdrew or removed his hand from thence: he put it in there for the aforesaid reason; but hearing such language from within, as in the preceding verse, “I have put off my coat,” &c., he desisted from his attempt, and went his way; re-
avTov airo Tiir oTrnr, Sept. dilectus meus demiseret
solving to chastise her for her base usage of him, by a departure from her; which, when she understood, it threw her into that concern of mind, which appears in this verse; and also put her upon taking those methods to find him, which the following verses show she did. But I shall consider the words according to our version of them, “My beloved put in his hand by the hole of the door;” and then, not to take any notice of the character which she gives him, “My beloved,” which has been often considered and explained; I shall inquire, 1st. What is meant by the door? 2ndly. What by Ihe hole of the door? 8rdly. What the hand of Christ signifies? 4thly. What the putting of it in is expressive of?
1st. It will be proper to inquire what is meant by the door. There are several things in scripture which bear this name, in a figurative and metaphorical sense; as Christ, the church, an occasion or opportunity of preaching the gospel, John X. 9, Cant. viii. 9, 1 Cor. xvi. 9, &c., none of which can be intended here. A Jewish writer“^ thinks, that the firmament is here meant, and that God put forth his hand from thence; perhaps either in a threatening way, or by mflicting some chastisement on the people of Israel, for their slothfulness and neglect of building the second temple: but by the door here, I apprehend we are to understand, either the door of faith, of which we read in A.cts xiv. 27, “And when they were come,” that is, “Paul and Barnabas, to Antioch, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles;” which must be understood, either of the preaching of the doctrine of faith among them, or of the implantation of faith in them, and perhaps both are intended: all by nature, whether elect or non-elect, are shut and locked up fast in the prison of unbelief; and when God comes to convert a sinner, he opens the door of faith, and sets them at liberty; though sometimes tills door of faith, even afterwards, is so closely shut up, as that there is only a little crevice, a small hole, through which a little love breaks forth from the soul to Christ, and a little light breaks in from Christ unto the soul; which seems to be the case of the church here, and is what Heman the Ezrahite complains of, in Psalm lxxxviii. 8, when he says, “I am shut up, and I cannot come forth.” Or else, by the door, may be meant the door of her heart, which was in a great measure shut against Christ, through weakness, and the prevailiugs of corruptions in her: thus Lydia’s heart is compared to a door, which was opened by the hand of powerful and efEcacious grace; by the means of which, Christ, with his large train of grace, were let in, of whom it is said, Psalm xxiv. 7 — 10, “Lift up your heads, 0 ye gates, and be ye lift up, ye everlasting doors;” which are not to
manum suam a foramine, Junius.
Ezra in Ice.
K. Al)en
be understood of the doors and gates of the temple, though perhaps there may be an allusion to them, but of souls which are of an everlasting make; and the king of glory shall come in. Who is this king of glory? the Lord of hosts, he is the king of glory; ecen the Lord Jesus Christ, who is the King of kings, and Lord of lords; who is glorious in his person, in his offices, and in his saints; and who demands an entrance into, takes possession of, and dwells by faith in the hearts of his people. The door then is either the door of faith, or the door of her heart; or if we put them both together, and say, it is faith in her heart here meant, I cannot see that it will be amiss. But,
2ndly. What is meant by the hole of the door, is our next enquiry. The word door is not in the Hebrew text; therefore some interpret it the hole of the window or casement, others of the lock; but it seems rather to be of the door: this hole was either in the door, or hard by it, so R. Solomon Jarchi thinks; or else was between the two leaves or foldings of the door, according to R. Aben Ezra; but however, it is the mystical and spiritual sense which we are chiefly concerned about. And having interpreted the door, of her heart, or of faith in her heart; and there being but a small hole in this door, through which Christ put his hand, it lets us know that her heart was much uarrowed and straitened; her faith was very low in its exercise on Christ, which sometimes is an open door to receive him; but now was but as a hole, through which but little light was let in from Christ, and but little love returned to him; her affections were chill and cold, which used to be enlarged with fervency unto him; her obedience to him was but very small, not attended with that cheerfulness and spirit of liberty, as heretofore; which seems to be the case of David, when he says, Psalm cxix. 33, “I will run the ways of thy commandments, when thou shalt enlarge my heart;” his heart was then narrowed, and he was shut up in his own soul; there were not that cheerfulness and liberty, that warmth and zeal, that liveliness and sprigiitliuess, which he had sometimes experienced, in his obedience to the divine commands; and this no doubt was the church’s case here: but there being a hole open, though perhaps but a small one, yet it shows, that her heart was not entirely closed and shut up; it cannot be said of her, that there were in her no faith in Christ, ho love to him, no fear of him; for grace once implanted, can never be lost; though it is not always in exercise, in motion, yet it is always in being: and herein lies the difference between a regenerate and an unregenerate man; the one has his heart entirely closed and shut up against Christ; there is not a crevice, a cranny open to Christ; but the other, though his heart may be much closed and shut lip, yet there is always an entrance, though sometimes but a small cue, for him: but you will aay.
Why then docs Christ say, in verse 2, “Open to me, my sister, my love?” &c., I answer. Because he found the entrance into her heart was not so wide, so open and so free, as it had heretofore been; and thoupih he knew she was no more able to widen and enlarge her heart, and to open it to him, than she was at first conversion; yet to bring her under a conviction of her present state, he thus calls to her: no, this work is his alone; he alone can enlarge the heart, and make it wide enough for himself to enter in at; he has a key that can open this door, when he pleases, even the key of David, with which he openeth, and no man shntteth, and sbutteth, and no man openeth. But I proceed,
Srdly. To show what is meant by the hand of Christ, which he puts in by the hole of this door: and this 1 take to be his mighty, powerful, and efTicacious grace; and so the word is used in Acts xi. 21, “And the hand of the liord was with them; and a great number believed, and turned to the Lord.” The reason why the ministry of the apostles was so much owned for the conversion of souls, was, because it was attended with the mighty and efficacious grace of Christ; it was the want of this Isaiah complained of, when he said, Isa. liii. 1, “Who hath believed our report, and to whom is the arm of the Lord revealed?” If the ministry of any is made useful for the good of souls, it is because this arm is revealed, and this hand is put forth; and the ministers of Christ are willing to ascribe it to that, and not to themselves; and can freely join with the apostle Paul, in saying, “Not I, but the grace of God which was with me;” and without this hand, all the means of grace are ineffectual; but this caa turn the key and open the door of any heart, though never so closely shut, and strongly barred and bolted against Christ: now the same mighty and efficacious grace is equally exerted and put forth in the awaking of a drowsy saint, reclaiming a backsliding professor, and quickening him to his duty, as in the conversion of a sinner, dead in trespasses and sins. Which brings me to consider,
4thly. What is meant by Christ’s putting in his hand of mighty and efficacious grace, by the hole of the door. Now this intends the exertion and application of grace to the hearts of believers, which influence and quicken, support and maintain, grace in them; this is an internal work, and differs from all the other methods which Christ took with her, and appears to be more powerful than any of them; he had called in the external ministry of the word, and knocked in a providential way, by inflicting some chastisement upon her; he had given her good words, expostulated with her, and used persuasive arguments, and yet to no purpose: but now he puts in his hand of mighty grace, and the work is done; which hand moves secretly and invisibly, and yet powerfully and irresistibly; for “none can stay his hand, or say unto him. What doest thou?” though it uses
no force or compulsion, but works sweetly and kindly upon the heart; for how unwilliut; and loth soever the church was before to arise and open to Christ, now she is entirely willing to do it; and that not through force uor fear, but out of a real affection for him, and love to him. Christ now, in putting in his hand, and thus powerfully and sweetlv working upon her heart, shows, 1. The exceeding greatness of his love and grace unto her: that though she had treated hini in so rude a manner, and discovered so much disingenuity and ingratitude to him, which made him take up a resolution to depart from her; yet he would not leave her without giving some evidence of his love to her, without puttiny; in his hand, and leaving some myrrh upon the lock, and sweet smelling myrrh upon the handles thereof. 2. Jlis faithfulness to her. Christ never wholly and entirely leaves his people; he has promised that he will not, and he is faithful to this promise; Christ may so withdraw himself from thetn, as that they may not have sensible communion with him: but their union to him remains firm, and indissoluble; they may think that he has totally and finally left them when he has not, nor never will: he departs here from the church, but it was not a total departure; for he put in his baud by the hole of the door, and left something there, which stirred up her affections to him, and put her upon a diligent search and inquiry after him. 3. His power: ^Vhat is it that the hand of Christ cannot do? what the external calls of the ministry, knocks, and raps of ptrsecution, what good words and moving arguments could not do, that is done in a moment by Christ’s putting in his hand; she lay still before, and put him off with idle excuses, but now she arises and opeus to hiui. V liich leads me to consider.
II. The effect of this, or what iuQuence this had upon her heart; her bowels, she says, were moved for him: which is expressive, either,
¥irst. Of that sorrow and grief which then possessed her heart. The word is used in Jer. iv. 19, Lam. i. 20, to express grief and sorrow; and indeed, it is no wonder that it should be so with her, when she began to be capable of revolving things in her mind, and comparing her carriage and his together; observing the baseness and disiugeuuity there were in the one, and the exceeding greatness of love and tenderness in the other. The words have a double reading in the Hebrew text: some copies read, “my bowels were moved, ‘ba, in me, or forme;” and this reading the Jewish commentators follow, particularly R. Solomon Jarchi, and so do Junius and Tremellius, the Tigurine version, and that of Pagniue’s: other copies read, “my bowels were moved, vbs, for him;” which, by Mercer, is esteemed the best and most correct reading, and is followed by our and other translators. If we read the woriis in the first way, they will afford us these two observations: 1. That her grief and sorrow was inward, and so real and sincere; her bowels moved within her; and such a sorrow as this is what is required, regarded, and approved of by God; “Thoa de&ircst truth in the inward parts, and in the hidden part thou wilt make me to know wisdom,” says David, Psalm li. 6; for it is not a shedding of te;irs, nor rending of garments, but a heart broken under a sense of sin, and melted down with the discoveries of boundless love, that is an acceptable sacrifice with God through Christ. 2. That her own sin and unkindness to Christ was the cause of all this; my bowels were moved for me, or concerning myself; for what I had done, and had been guilty of, I have none to blame but myself; I am the sole author of all this trouble to myself; my own sin and wickedness has brought all this upon me. O! it pains me, it cuts me to the very heart, to think that I should use the best of husbands so unkindly, and treat him after so base a rate as I have done I
But then if we follow the second reading, it will lead us to make the remarks following: 1. That sin, as committed against Christ, was the chief and principal cause of her trouble and sorrow; “my bowels were moved for him,” because I had sinned against him; had it been another, it would not have grieved me so much: but against thee, thee only have I sinned; which shows her repentance to be right, and her sorrow to be true and genuine. 2. That the sufferings of Christ, occasioued by her sins and transgressions, influenced her sorrow; my bowels were moved for him; it grieves me, I am pained at the very heart, to think that my beloved’s head should be wet with dew, and his locks with the drops of the night, f hrouu;h me; that he should suffer so much upon my account, and for my sake; now when repentance springs from -faith’s viewing a crucified and suffering Christ, it appears to be evangelical; see Zech. xii. 10. 3. That her frustrating the means which Christ made use of, added to her grief. Did my beloved call and knock, and call again; and did I know that it was the voice of my beloved? Did he give me good words, expostulate and argue with me in the most moving and tender manner? and yet, vile and ungrateful wretch that I am, did I lie still, and not move to open and let him in? could he get nothing from me but mere shifts and evasions? O! how does the consideration of all this overwhelm me with grief and sorrow? 4. That the loss of his company was also an ingredient herein; for, as Christ’s company and presence fill the believer with the greatest joy, so his absence and departure from him give hiui the greatest uneasiness: “Thou didst hide thy face,” says David, Psalm XXX. 7, and I was troubled; so here, her bowels moved, her soul was grieved, not only for what she had done unto him; but also for the loss of him. Or else, these words, “my bowels were moved for him,” are expressive.
Secondly. Of the moving and stirring of her
affections to him, ia which sense the word is used in Isa. lxiii. 15, Philem. 12, for though her affections had been chill, and her love to Christ cold, jet they were not lost; Christ’s putting in his hand, stirred up the coals of love, which “many waters cannot quench:” so that they began to kindle and appear in flames; for not only the grace was in her heart, but in exercise, in motion there, “my bowels moved,” &c., so that she could say, after all her sleepiness, slothfulness, negligence in duty, and base carriage towards Christ, as Peter, after his backslidiugs, “Lord, thou Icuowest all things, thou knowest that I love thee;” this love of hers was real, hearty, and sincere; it was not the moving of her lips or tongue, but of her bowels within her; she loved “not in word, neither in tongue, but in deed and truth:” and this her actions testify, which are recorded in the following verses.
Verse 5. I rose up to open to my beloved, andmij hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. In these words the church gives an account of a second and third effect of Christ’s “putting in his hand by the hole of the door.” T. She “rose to open to him.” II. Having done so, she laid hold on the “handles of the lock,” in order to draw it back; and before she proceeds to take notice of any other steps she took, with the success thereof, she stops to give an account of a sweet piece of experience she met with, when she put her hands “upon the handles of the lock. My bauds, says she, dropped with myrrh, and my fingers with sweet-smelling myrrh.”
I. She says, that she “rose to open to her beloved.” This is opposed to her former slothfulness and sleepiness: before she lay still and slept on, notwithstanding Christ’s calls and knocks, his melting words and moving language; but now being touched by his hand of mighty and powerful grace, she shakes off her sluggishness, and arises to open to him, which is more than a mere resolution to do it; such an one as she made in chap. iii. 2, and the prodigal in Luke XV. 13. Now these resolutions were made in the strength of grace; and being assisted by divine grace to perform them, were quickly put in execution; though otherwise, resolutions made in our own strength, are seldom or never made good: but this was more than a mere resolution, it was an actual performance of it; not but that she resolved no doubt in her mind, to do it before she did it; but the dispatch was so quick, and there being so little time between the making and the execution of it, she had neither leisuie nor room to regard it; “I rose to open to my beloved:” which act of hers shows, 1. That her design and intention to open to Christ, was real and hearty: had she lain
upon her bed, and made ever such fair promises, that she would arise and open to him, and yet have kept her bed and slept on: there would have been but very little proof that she really and heartily designed it; but her risiu”; in order to it, is a full indication of it; even as Abra — ham’s rising up early, saddling his asses, taking his own and only son Isaac with him, and going to the place which the Lord directed him to; his putting the wood in order, binding his son, and laying him upon it; his taking the knife, and stretching out his hand to slay his son, manifestly showed that he really intended to obey the divine command, though so disagreeable to flesh and blood. 2. That her concern at her base and unbecoming carriage to him was sincere and unfeigned; the effects show that her sorrow was of a godly sort; seeing it wrought in her carefulness to obey his will, zeal for bis honour and glory, fear and reverence of his person, a vehement desire after the enjoyment of his presence and company, and an indignation at her own sin and folly; see 2 Cor. vii. 10, 11; her repentance appears to be true and genuine, because it brought forth “fruits meet for it.” 3. That she did not stay to confer with flesh and blood, but immediately arose, as soon as touched by the hand of mighty grace: had she done so, she would have argued thus with herself, “yet a little sleep, a Ittle slumber, a little folding of the hands to sleep,” and then I will arise and open to him; no, for though she put him off before with idle excuses, having consulted her own carnal ease; yet now, being, under the influence of powerful grace, she cannot defer it any longer, but without delay, rises to open to him. 4. That when a soul, in such a case as hers, is made sensible of it, it cannot rest easy upon a bed of carnal security: it may, with David, for a time be senseless, stupid, and unconcerned; and with Jonah, lie fast asleep in the sides of the ship, careless, thoughtless, and unconcerned; yet when awaked from hence, anguish and distress seize it; and it cannot be easy without some returning visits of love, some views of Christ’s person, and some enjoyment of his presence; and therefore will arise and go out in quest of him: and now no difficulties discourage such a soul as none did the church; when she was upon her bed of ease, every little thing was difficult to her; her language was that of the sluggard’s, “There is a lion in the way, a lion is in the streets;” it was then a trouble to her to put on her coat, and an intolerable hardship to defile her feet; but now neither the one nor the other hinder her; but she rises, opens, and ventures herself alone in the streets, runs among the watchmen of the city, and keepers of the walls, and from thence to the daughters of Jerusalem, to inquire of her beloved. 5. It also supposes that she thought Christ still at the door; though no sooner had he put in his
hand, but he was gone, being willing to let her know, though he loved her, yet he reseated her carriage to him: and here we may observe that God’s children may be mistaken sometimes about the presence of Christ; sometimes he is present with them, and they know it not, as Jacob said. Gen. xxviii. 16, “Surely the Lord is in this place, and I knew it not:” and at other times when they are got into such careless, secure, and unconcerned frames of soul, like Samson, the Lord is departed from them, and they wist not, that is, know not, that the Lord is departed from them. 6. This shows the power of mighty and efficacious grace, and that she was under the influence of it; though perhaps the Spirit was willing before, yet the flesh was weak: though she might have a will to open to Christ, yet how to perform it .she knew not: though indeed her will seemed to be very indifferent about it; there appeared a loathness in her, and a kind of unwillingness to it; but now she is made both able and “willing in the day of his power,” to arise and open to him.
II. Having risen to open to Christ, she puts her hand “upon the handles of the lock,” to draw it back, and let him in; which in order, is the third effect of Christ’s “putting in his hand by the hole of the door.” Now though this is not in so many words expressed in the text, yet it is manifestly implied; for if her “hands drop- ])ed with myrrh, and her fingers with sweet-smelling myrrh upon the handles of the lock;” it then supposes, that her hands and fingers must first lay hold upon the lock-handles, which was also absolutely necessary to do, in order to open the door. It will be proper here to consider, 1st. What we are to understand by the lock, and the handles of it. 2udly. What by her hands and lingers, which laid hold on these handles to draw back the lock, and in what sense they might do it.
1st. It is needful to enquire what may be meant by the lock, and the handles of it: and as by the door, I suppose is meant the heart of a believer, so by the lock, which fastens and keeps this door shut, may be meant unbelief; by which as all by nature are locked and shut up in the state they are; so believers sometimes by it are so straitened, confined, and shut up in their souls, that they cannot come forth in the free exercise of faith, in which they are at other times found: and the handles of this lock may be lukewarmuess and indifference of soul with regard to duty, a sluggishness and loathness to come to it, which oftentimes brings the soul at last to a neglect of it; for, first, persons grow indifferent about the performance of duties, or attendance on ordinances; do not care whether they perform them, or attend on them, or no; then they begin to be “slothful in business, not serving the Lord,” with that fervency of Spirit lhich they have heretofore done; and at last wholly neglect them; which brings them into a carnal, secure and unconcerned frame of spirit; and all this strengthens unbelief, and keeps the door the closer shut against Christ; which seems to have been the case of the church here, and of that of Laodicea, in Rev. iii., when Christ stood at her door and knocked.
2ndly. By her hands and fingers may be meant her faith in its exercise and operation, attended with the fruits thereof. Faith is usually represented in scripture as the hand of the soul by which it receives Christ, as the Father’s free gift; embraces him as the only Saviour: lays hold upon, and retains him, as he stands in all the endearing characters and relations which he appears in to his own people. Now this faith is not idle and inactive, but “works by love” to Christ and his people, to his ways ind ordinances; it has its fruits, and is attended with the performance of good works, and will put the person that is possessed of it, on the discharge of his duty; it put the church here upon attempting to draw back the lock of unbelief; faith laid its hands and fingers upon the handles of it, and used all its might, power, and diligence to do it: but it may be asked. How could the church be able, with all her faith, industry, and diligence, to draw back this lock? I answer, Faith cannot do this of itself; unbelief is a “sin which easily besets us,” but it is not so easily got rid of; it is a weight, that the hand of faith of itself, cannot lift and lay aside; the believer must say even in the exercise of faith, with the poor man in the Gospel, Mark ix. 24, “Lord, I believe, help thou mine unbelief;” this lock grows too hard for faith to draw it back of itself; but yet faith’s looking to, and dealing with Christ’s person, blood, and righteousness, much weakens unbelief. When an unbelieving Thomas was indulged with a sight of Christ’s pierced hands and feet, and was enabled to thrust his hand into his side; his unbelief immediately vanished and disappeared, and he could say, “My Lord, and my God:” it is certain, that the stronger faith grws, lukewarmness, indolence, and carnal security decay; and the soul is quickened, stirred up, and put upon the performance of duty: and what is it that a soul is not enabled to do in the exercise of faith? difficulties which are insuperable to carnal sense and reason, are got over by faith; read over the eleventh chapter of the epistle to the Hebrews, and you will see what heroic acts have been performed by faith, though the strength in which these things have been performed, did not arise from the grace itself, but from Christ, the object of it, whose “strength is made in faith’s weakness;” for without him we can do nothing, but his “grace is sufficient to enable us to do all things.”
Now before she proceeds to tell how she succeeded in this attempt: she gives au account of a piece of sweet experience she met with, whilst she was trying to draw back the lock; “my hands,” sajs she,” .dropped with myrrh, AN EXPOSITION OF THK
ami my fingers with sweet-smelliug myrrh, upon the bandies of the lock.” By myrrh, is meant grace, in its aboundings and overflowings: but it may be inquired, From whence this myrrh came, and by whom it was brought? If we understand it of the Church’s myrrh or grace, as brought here by herself, as some think;“* who may be represented as taking up a pot of myrrh, intending with it to anoint and refresh his head, which was wet with dew, which she either unawares or else designedly broke; or else, being in a panic fcai”, her hand shook, and the myrrh ran over her hands and fingers; or rather, not having time to perfume her garments with it, as usual, see Psalm xlv. 8, she dipped her fingers in a pot of myrrh, to ingratiate and render herself acceptable to her beloved; supposing that he might be full of resentment on the account of her carriage and behaviour towards him: and then taking it in this sense, it will teach us these things following •, 1. That her grace was now in exercise, it was flowing, this oil of myrrh before was as it were congealed; but now it is become liquid; it is upon the flow, and flows in such abundance, that it ran off her hands and fingers upon the handks of the lock. 2. Her hands and fingers dropping with it, show that these actions and good works of hers, intended by her hands and fingers, being performed in faith, were odorous and grateful to Christ: so the prayers of the saints are called odours, in Rev. v. 8; and some mean and small services of the Philippians, are called an odour of a sweet smell, Phil. iv. 18. 3. That when grace is in exercise, duty is both easy and pleasant; Christ commands then arc not grievous, but his “ways are ways of pleasantness, and his paths, paths of peace:” before, nothing more unpleasant tham to arise and open to him; but now, nothing more easy and delightful; her “hands drop with myrrh,” &c. But I rather think, that the myrrh or grace of Christ is here meant, which was brought and left here by him; when he “put in his hand by the hole of the door,” he then put in this myrrh he had gathered, ver. 1; and left it in the lock-hole; which she found in such abundance when she came to open, that her hands and fingers dropped with it: the allusion seems to be to lovers shut out, who used to cover the tlireshhold of the doors with flowers, and auoiut the door-posts with sweet smelling ointment.* Taking the words in this sense, we may observe that grace is called so, 1. For the preeiousness of it; myn-h is a precious spice, and one of the principal spices; and this in the text is the best of myrrh, there was a sort of myrrh called odoraria, sweet-smelling:’ the word translated “sweet-smelling myrrh,” signifies “passing or current myrrh;”« it being vendible or saleable, not in theyeast damaged, but what will pass; and so is
Vid. Sanct. and Hishop Patrick in loc. At lachrymans exclusus amator — postemquesuperbos unguit aiaarioiuo, Lucret. 1. 4. prope finem. Priu. Nat. Hist 1. V>. a. IG. e lay ITO
in the same sense current, as money in said to be, Gen. xxiii. 16; or else, it is called “passing myrrh,” because it diffuses its odour on every side: so R. Solomoa Jarchi thinks: or, rather because it is that myrrh which bleeds or weeps, or drops from the tree of itself, which is always esteemed the best myrrh: and this sets foith the exceeding preeiousness of Christ’s grace, which is more valuable than all things else. 2. It sets forth the abundance of it; if there was such an abundance of it brought by Christ, and left in the lock-hole, so that it ran in such plenty over her hands and fingers, as to drop from thence. What an abundance? what an overflow of it must there be in himself, who is “full of grace and truth?” if there is a superabounding of grace in those in whom sin has abounded. What an overflowing fulness of it must there be in him, in whom is no sin, and who is the Fountain from whence all grace flows, and is communicated to his people? (3.) It is expressive of the odorousness of it: there is such a sweet savour in the grace of Christ, as it is in himself, that the love of the virgins is drawn forth to him by it; and it emits so fragrant an odour, as it is in believers, that Christ himself is delighted with it; see Cant. i. 3, and iv. 10.
Moreover, seeing it appears that this myrrh was brought unto and left in the lock-hole by Christ; it may be asked, for what purpose it was brought and left there? which was, 1. To draw and allure her heart unto him: the same grace that draws a soul to Christ at first conversion, draws it to him when it has declined and backslidden from him; Christ uses the same methods, and puts forth the same grace at one time as at the other; he draws “with the cords of love, and bands of a man.” 2. To supple and soften her hard heart, and make this rusty lock go easy; this oil of myrrh being left there, removed the hardness of her heart, the stiffness of her will, and the rustincss of her affections; this melted her hard heart, made her stubborn will pliable, set her affections on the flow, her faith in exercise, and made the lock of unbelief draw back more easy. 3. To e.lercise and stir up her grace; it is Christ’s grace, manifested and applied unto us that excites ours; it is his love “shed abroad in our hearts by his Spirit,” that raises ours: for “we love him, because he first loved us.” Now all these ends were answered hereby; it was this grace, this myrrh, left in the handles of the lock, that fetched her ofl’ her bed, softened the hardness of her heart and affections to him, that removed the bars and bolts that kept him out, and drew forth her grace into exercise.
Again the church’s hands and fingers being said to drop with myrrh, which Christ had put into the lock-hole, shows, 1. That all the grace, all
myrrham transeuntem, Pagninus, Montauus, &c. lachrymantem, Bocliart. vid. Mercer, and Bishop Patrick in loc.
the myrrh, that a believer has, comes from Christ; it is from “his fulness we receive race for grace,” that is, all sorts of grace. 2. That a believer has most reason to expect a larger measure of grace from Christ, when he is in the way of his duty; whilst the church was sluggish and slothful, negli- ’ gent of her duty, and taking her ease upon her j bed of security, there is no mention of the flow- ’ ings of this myrrh into her or upon her; j but now she is up, and in the way of her duty,! her “hands drop with myrrh, and her fingers with sweet- smelling myrrh:” not that our duties are deserving of any thing at Christ’s hands, much less such large measures and overflowings of grace as i these; yet Christ has been graciously pleased, for an encouragement, to grant the promise of his presence, and the communications of his grace to j us, when found in the way of our duty, though not for the performance of it. How the church succeeded in this attempt of hers, in opening the door, may be seen in the following words.
Verse 6. / opened to my beloved, but my beloved had withdrawn himself, and was gone; my soul failed when he spake: I sought him, but 1 could not find him; I called him, but he gave me no answer.
In these words are,
I. A fourth and last effect of Christ’s “putting in his hand by the hole of the door;” she opened to him.
II. The wretched disappointment she had met with; he “had withdrawn himself, and was gone.”
III. “What effect this disappointment had upon her; her soul “failed when he spake.”
IV. Her endeavours to find her lost spouse. I. Here is a fourth and last effect of Christ’s
“putting in his hand by the hole of the door,” which is the exertion of his mighty and efficacious grace, “I opened to my beloved.” This was what her beloved desired of her, and called for, in ver. 2; and which was his principal end in exerting the power of his grace. Now this opening to him, is to be understood of the exercise of her faith, by which her heart was enlarged and dilated to receive Christ; faith is the eye, the ear, the mouth, and the hand of the soul; faith’s eye being opened, sees the beauties and glories of Christ’s person, and spies wondrous things in his gospel; its ear being open to discipline, listens to what Christ says in his promises and commands, and takes in the comfort of the one, and carefully observes the other; its mouth being opened, speaks of the promises of Christ, the glory of his person, office, and undertakings; and its hand being opened, receives and embraces him, opens the door, and lets him in. From this act of the church, in opening to her beloved, may be observed, 1. That Christ had not only wrought in her a will, but had also given her a power to open to him; once she seemed to have but little inclination; her will did not seem so very free.
being overpowered with sleep and sloth; and if her spirit was willing, yet it appears manifest that the flesh was weak; if she had a will to open, how to do it she knew not; but now, as by her risicg off her bed, coming to the door, and putting her hands and fingers upon the handles of the lock, in order to draw it back, she showed that Christ had wrought in her to will; so by her actual opening to him, she made it appear that he had also wrought in her “to do of his good pleasure.” 2. That she being assisted in this act by the mighty grace of Christ, is said to do that which is sometimes ascribed to God himself; thus in Acts xvi. 14, the Lord is said to open the heart of Lydia -. it is true, there is a great difference between the opening of a sinner’s heart at conversion, which is entirely shut against Christ; and the opening of a believer’s, which is in part only shut and closed through unbelief, negligence, and carnal security: in the one, there were no principles of grace, previous to the opening of it; hut in the other there are, though they lie dormant, and are not in exercise; but yet a believer, without the grace and power of Christ, can no more open his heart to him, when in such a case, than he could at first conversion: this work is attended with difSculties insuperable without the strength of Christ; therefore, whilst on her bed, she thought it impossible for her to du it, and unreasonable in him to desire it; till he put in his hand, and left such an abundance of the sweet-smeUing myrrh of his grace, by which being assisted, she is said to do it. 3. That the heart of a believer is only patent and open to the Lord Jesus Christ, “I opened to my beloved;” though it is sometimes, in a great measure, closed and shut unto him; yet, when it is opened, it is only opened to him; he is the only object of a believer’s faith and love: the church here did not open to strangers, only to her beloved,! being “espoused as a chaste virgin” to him; therefore, in chap. iv. 12, she is said to be “a garden enclosed, a spring shut up, a fountain sealed.” 4. Her opening to Christ, supposes that she thought Christ still at the door; so she did when she got off her bed to open to him; and so she did when she put her hands upon the handles of the lock; and perhaps was more confirmed in her thoughts, that he was still there, when she found such an abundance of his sweet-smelling myrrh in the lock, and upon the handles of it; but she was very much mistaken, as she afterwards found. For,
II. Her “beloved had withdrawn himself, and was gone;” a very great disappointment indeed! she expected, that as soon as ever the door was open, she should have seen him, and that he would have received her in his arras, and embraced her in his bosom; but instead of that, he was gone, and she could neither have any sight, nor hear any tidings of him. Here it may be inquired, 1st. What is meant by Christ’s withdrawing himself from his church and people?
o 2
lOG
Sndly. Why he did now withdraw himself from the ckurcli? And, 3rdly. Why she makes usu of two wonls to express his departure from her, aad what they im[)ort?
1st. It may be enquired what is meant by Christ’s withdrawing himself from his church and people? And, 1. It is not to be understood of hiru as the omnipresent God, who is every where, and fills heaven and earth with his presence; for as there is no fleeing from it, so there is no withdrawing of it, as David eays, Psalm cxxxix. 7, “Whither shall I go from thy Spirit, or whither shall I ily from thy presence?” there is no place exempted from it, nor can be; he does not move from place to place, nor from person to person; nor is he sometimes with a person, and sometimes not; for if so, he would not be the omnipresent God. Nor, 2. Is it to be understood of the dissolution of a believer’s covenant-interest in Christ, and union to him; a believer may losesight of Christ for a time, but he can never lose his interest in him; the relation between them can never cease; the marriage-knot can never be untied, nor the nnion-bonds be ever broken; for Christ has said, Ilosea ii. 19, “I will betroth thee unto me for ever: “the union between Christ and believers is in some measure like to that between the Father and the Son; and I will venture to say, that the one may as soon be dissolved as the other; see John xvii. 23, 23. Nor,3.Is it to be understood of a withdrawing of his love and affection from them; for though they may sometimes think he has, yet he never does, uor never will withdraw it; his love to them is as unchangeable as himself; it is the” same yesterday, to-day, and for ever; “for” having loved his own, which were in the world, he loved them to the end;” he has given his word, that though he, ’ for a small moment forsakes them, yet with everlasting kindness will he have mercy oa them; “and as if this was not enough, he joios his oath to it, and svvears, that he” would not be wroth with them, uor rebuke them; “and declares, that his kindness and his covenant are as immoveable as, nay, more than monntams and hills; which, one would think, is enough to banish all doubts and fears from believers, and till them with as firm a persuasion as the apostle Paul was possessed of, when he says, “I am persuaded that neither life uor death, “&c.,” shall be able to separate us, from the love of God, which is in Christ Jesus our Lord. “Bnt, 4. It is to be understood of the withdrawing of the sensible manifestations of his presence and love; and this is what the church has experienced in all ages; for he is a God that “hideth his face from the house of Jacob;” and what particular believers have met with, as is manifest from David, Heman, and others. And this was what the church wanted, even some sensible enjoyments of Christ’s presence and grace; she had his strengthening and supporting presence, which
enabled her to rise and open; but she wanted his comforting and soul-rejoicing presence, and sensible communion with him; Christ’s love is always the same, but the sense of it in believers is variable; the one is sometimes withdrawing, the other never.
2ndly. It may seem a little strange, and almost unaccountable, that Christ at this instant should withdraw himself fron) his church; seeing he had so importunately desired her to arise and open to him; had used all methods to win upon her, and by his grace had enabled her to do it; and yet now it is done, he withdraws himself and is gone: and therefore it is proper to inquire why he should do so; which -was perhaps, 1. To chastise her for her former carriage to him: had he, as soon as she had opened the door, shown himself to her, and received her with all tokens of love and joy; she would not have thought the offence so great; nor that he was so much provoked by it, and did so highly resent it as he did; therefore to bring her to a sense of it, and to correct her for it, by suticriug the loss of his comjjany, he withdraws himself. 2. To try the truth and strength of her grace: her grace was nort- in exercise, as appears by her rising and opening; and now, the more to exercise it, and prove the strength of it, he withdraws himself; thus all our afflictions, temptations, and desertions, are for the trial of our faith, and other graces; which being tried, appear “much more precious than of gold that perisheth.” 3. To iuflame her love, and shar[)en her desires the more after him;which effect his withdrawingfromher,in chap, iii. 1 — 3, had upon her; and so it had here: many such instances we have in Job, David, and others; who being without the presence of God, have the more earnestly wished for, vehemently thirsted, panted, and breathed after a re-enjoyment of it; see Job xxiii. 2, Psalm xliii. 1, 2, and lxiii. 1: and it is usually so, that the want of a blessing, not only brings us under a conviction of the worth of it, and so draws out our affections to it, but also enlarges and increases our desires after it. 4. To endear his presence the more, when she came to enjoy it: when a soul has been destitute :jf Christ’s presence for a time, and come to enjoy it again, O how sweet, ravishing, and delightful is it to him! and how much it is valued by him; the disciples were without Christ’s bodily presence but a few days: and when he appeared to them, we are told, John xx. 20, that “then were the disciples glad, when they saw the Lord;” and what expressions of joy, and intimations of esteem for Christ’s presence, does the church give, in chap. iii. 4, when she had found her lost spouse? 5. To keep her humble: had she immediately enjoyed his presence upon her rising and opening to him, she might have thought that she had, by those actions of hers, deserved such a favour at his hands; therefore, to hide pride from her, and to let her know the notiiingncss of all her doings,
and that they fell abundantly short of meriting such a blessing, he withdraws himself: our enjoyment»of Christ’s presence, and the commuuications of his love and grace to us, as much depend on his free and sovereign will, as the first display of his grace to us; he gives these favours at pleasure, and that to whom, when, and where he pleases. 6. To show her the odious nature of sin, which was the cause of this; and that she might, through grace, be more upon her guard against it, and be more cautious of provoking him to it again: it was sin that was the cause of the angels being turned out of heaven, the place of the divine abode; and of Adam’s being driven out of Eden, from the presence of the Lord God; and though sin cannot dissolve the u.iion that is between Christ and a believer, nor destroy his covenant-interest in him; yet it is often the cause of God’s hiding his face, and Christ’s withdrawing his presence from him;” Your iniquities have separated between you and vour God, and your sins have hidden his face from yon,” says the prophet Isaiah, chap. lix. 2, to the people of Israel; and it was the church’s unbecoming carringe to Christ, which was the cause of his withdraiviug from her Dow; and therefore to bring her to a sense of it, and to see the odious nature thereof, he withdraws himself; that when she enjoyed it again, she raight be more careful not to provoke hini again, by such steps as these: and such an effect it had npoa her, in chap. iii. 4, 5, where she not only held him fast herself, and would not led him go; but also charges the daughters of Jerusalem to give him no molestation or disturbance.
3rdly. The clmrch makes use of two words here to express Christ’s departure from her, “My beloved had withdrawn himself, and was gone;” which signify and import, 1. That this was done suddenly and secretly, unseen, at an unawares to her, and unexpected by her; so the word translated, “had withdrawn himself,”’’ signifies a doing it secretly; he “turned himself about, and was gone” in a moment; he withdrew himself privately froiE the door, and passed by the window, and was gone; so that she could not set eyes upon him, nor hear any tidings of him. 2. That he was gone at a very great distance in her apprehensions: so believers think sometimes, when Christ has withdrawn himself from them, that he is gone a great way off, is not within call, and will never return more: see Psalm x. 1, and this is thought by some,’’ to be the import of the first word; and the other, being added to it, heightens the sense. 3. That he was really gone: it was not a mere imagination of hers, but it vva« certainly so; which she found to her great grief and sorrow. 4. The doubling of the words, or her
* Vid. K. Sol. Jarchium in loc. ‘Vid Cocceium in loc. R. David Kimchi in lib. Shorash. rad. pDn and to this purpose Montanus and Pagnine translate it; the one renders it, circuierat.the other, Terteret se. ‘’ Vid. R. Aben Ezra and Brightman
using those two words without a copulative, he “had withdrawn himself, was gone,” which she seems to speak in the utmost haste and confusion, represent the strength of her passion, the greatness of her sorrow, what a wretched disappointment she met with; and as if she was wringing her hands, and crying out, “He is gone, he is gone, he is gone.” Which brings us to consider,
III. What effect this disappointment had upon her; “my soul,” says she, “failed when he spoke,” or went out;’ I was as one dead, I immediately fell into a swoon, and was as one whose life and soul departed. Some™ think that the church in these words excuses herself from the blame of not rising and opening to him sooner; as if she should say, I am not so much to be blamed, nor has my beloved so much reason to be provoked at, nor so highly to nssent my not rising and opening sooner; for as soon as ever I heard his voice, saying, “Open to me, my sister, my love, my dove,” &c., it overcame my heart, ray soul failed at these words of his; I immediately fell into a swoon, and lay as one lifeless and helpless, and was not able to rise and open to him; but as soon as ever I came to my senses, and was recovered a little oat of this fit, I arose and opened to hira; but it does not; appear from the context, that she did fall into such a fit at his calling to her, or was rendered noti compos mentis: for she was capable all the while of observing all his words and ways; how he carried himself to her, and proceeded with her; what steps he took, and methods he used, till he had brought her to arise and open. Therefore the words seem rather to be expressive of that cDufusion of mind she was thrown into, when she found he was gone; even as it is said of the queen of Sheba, that “there was no more spirit in her;” occasioned through wonder and surprise in beholding Solomon’s wisdom, and the order and management of his house and servants, that she knew not what to think or what to say: so the church’ here being surprised at Christ’s absence, her soul fails her, no spirit is left in her; she knew not what to think, say, or do: or else they are expressive of the exceeding grief and sorrow that she was overwhelmed with; “my soul failed when he spoke,” or “at his word ;° that is, at the remembrance of it:” 0! now I call to mind how lovingly, kindly, and teuderly he spoke to me, when he said, “Open to me, my sister, my love,” &c., yet, vile, ungrateful wretch, as I am, I took no notice of it; I put him off with idle excuses, I kept my bed and indulged myself in sloth and ease; but now it cuts me to the heart, it grieves me, I cannot bear up under it; when I remember his love, and my
in loc. n«:?’ €^rt>Oev, Sept. efnpxeTo, Symmachiis; egressa est, Pagnimis, Montanus, Marchius.
Vid. Sanct. in loc.” nail iv Xoyup aina,
Sept. la»KT09 OUT* Symmachue in loquela ejus, Marckius.
unkindness, I siuk, I faint, I die; I cannot live without his presence; his absence is death unto me; my soul fails at his words of love and grace which he spoke to me, and at his word of command which he enjoined me; to which, being disobedient, I have now lost his company, which is intolerable to me. She seems to be much in the same case that tho Psalmist was, when he said. Psalm cxliii. 7, “Hear me speedily, 0 Lord, my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.”
IV. Being somewhat recovered out of her fainting fit, she rallied together all the spirit and strength she had, and out she goes in search of her lost spouse; the methods she took, and how she succeeded therein, are as follow:
1st. She sought him, namely, in the public ordinances, “in the streets and broad ways of the city,” as she had done before, in chap. iii. 2, and that with the same success; “she sought him, but found him not.” The rature of seeking a lost Christ, and how to be performed, as also why the church succeeded no better, have been there shown; which will equally serve to explain and illustrate this.
2ndly. She called him, to wit, by name, as she went along the streets and broad ways; that is, she prayed unto him, that he would manifest himself to her in his own ordinances; and no doubt but the method she took was right, and may serve to instruct us, that we should not only before we attended upon an ordinance, pray for the presence of Christ in it; but also, when we are attending, our souls should be breathing after, and secretly begging for it. But how did she succeed herein? she “called him, but he gave her no answer;” resolving still to chastise her for her former ingratitude; to try her faith, and exercise her patience; to inflame her love to him, and increase her desires after communion with him. But, 1. This seems contrary to those kind promises; “Ask, and it shall be given; seek, and ye shall find, &c., call upon me in the day of trouble, and I will deliver thee,” &c.; but she asked, and it was not given to her what she asked for; she sought, but found not; she called, but no answer is returned: to which it may be replied, that God does, and certainly will make good his own promises, and fulfil the petitions of bis people; yet he does not always answer immediately, nor just in that way which they are desirous of: the church had his upholding presence, though not sensible communion with him; she was so far answered, as to be “strengthened with strength in her soul,” to continue in her search and inquiries after him; though she had not those manifestations of his grace and love, which she was desirous of. 2. It is a very great affliction to a believer, when he labours under such apprehensions, that his prayers are not heard and answered: the church mentions this among
her sore afflictions, in Lam. iii. 8, 44, that God had “shut out her prayer,” and had “covered himself with a cloud, that her prayer should not pass through;” unconverted men, hypocrites, and carnal professors, are not concerned about the answer of their prayers; it is enough to them to perform these duties but believers are concerned about the i-eturns of prayer, and are grieved to the heart, as the church here was, when they cannot observe any. 3. Christ here treats her just in the same way in which she had treated him; she is paid in her own coin; he had called to her, but she disregarded him, and turned a deaf ear to him, and returned him no answer, that deserved the name of one; she now calls to him, but he disregards her, turns a deaf ear to her, and gives her no answer, he treats her here, not in a way of vindictive wrath and punishment, as he will do the wicked at the last day; see Pro v. i. 24 — 28; but in a way of chastisement and correction. What success she afterwards met with, will be seen in the following verses.
Verse 7. The watchmen, that went abozit the city, found me; they smote me, they wounded me; the keepers of the tcalls took away my veil from me.
The church in the former verse gives an account of the wretched disappointment she met with, when she opened the door to her beloved, who had withdrawn himself, and was gone; at which she fell into a fainting fit, out of which, when she was a little recovered, she resolved not to stay at the door, lamenting the loss of her spouse, but to go out in search of him, which she did, but with no success; and she does in these words give an account of what she met with in the adventure; how she was taken up by the watch, and evilly treated by them. Where we have to consider,
I. Iler being found by “the watchmen that went about the city, and keepers of the walls.”
II. Their treatment of her, and carriage to her. I. In this search of her beloved, she falls into
the hands of the watchmen that went about the city, and the keepers of the walls thereof; who were officers of the church, set for the defence of it, and for the administration of those ordinances, in which she sought her beloved; and the description of them, or these titles and characters which they bear, may lead us to observe,
1st. That the church is a city, and no doubt is called so, in allusion to the city of Jerusalem, which was builded as a city that is compact together; it was the metropolis ol the land of Judea, where Solomon kept his court, was well fortified, and delightfully situated; and therefore the church militant, as well as the church triumphant, is called by the same name; which is the city of God; of which the psalmist says. Psalm lxxxvii. 3, “Glorious things are spoken;” it is the place of the residence of the King of kings where his
honour dwells, where he keeps his court, and has I plished by Christ,” shall this song be sung in
the land of Judah, We have a strong t;ity.” But what is it which makes it so? salvation will God appoint for walls and bulwarks: and this song will be sung more clearly in the latter day, when the church shall call her walls, salvation, and her gates, praise; salvation wrought out by Christ, is the church’s protection from all enemies; hereby believers are sci-eened and secured from sin and Satan, law, hell, and wrath to come; no enemy can destroy them, no condemnation reach them, nor any wrath fall on them; but they shall he “saved in the Lord with an everlasting salvation.” 3. Ministers may be called so, who are set for the defence of the gospel: so the Lord told Jeremiah, chap. i. 18, that he had made him a defeneed city, an iron pillar, and
his palace; and therefore is called the city of the great King, in whose palaces God is kuoA’n for a refuge; here he shows himself, here he may be seen; therefore she was in the right of it to seek him here: in this city are all needful and delightful accommodations; it is beautiful for situation, a river of boundless love and grace runs through it, whose streams supply, refresh, and make glad the inhabitants of it; here are the best provisions to be had, which are called the goodness and fatness of God’s house; here are the most delightful company, and agreeable conversation; here souls have fellowship with the Father, and with his Son Jesus Christ; those who are brought unto, and are made inhabitants of this city of the living God, have communion with an
innumerable company of angels, and spirits of just brazen walls against the whole land; though they men made perfect by Christ’s righteousness; in seem not to be intended here, because they are
this city are many special and peculiar privileges and immunities, which the inhabitants of it enjoy; for being Christ’s freemen, and freemen of this city, they have a right to all the ordinances of the gospel, and share in all the promises which concern the grace and presence of Christ; they are under no obligation to any other laws but those of Christ’s, and are freed from the curses and condemnation of the law of works; so that to be a citizen of this city, and a fellow-citizen of the saints, is no small privilege; see Eph. ii. 19, Rev. iii. 12; but of the church’s being compared to a city, see more on chap. iii. 2.
2ndly. Mention being made of the keepers of the walls of this city, shows us, that this city of God is a walled one; it is a fortified place, even as Jerusalem was, to which the allusion is made, when the church of God is spoken of, as in Psalm li. 18, and cxxii. 7; and it may be proper to inquire what are the walls of the church, which render it strong and impregnable. And, 1. God himself is the wall of it, according to what he himself says, Zech. ii. 5, “For I, saith the Lord, will be a wall of fire round about it, and will be the glory in the aiidst of her;” he is not only a wall that keeps the enemy from entrance into the city, but a wall of fire that consumes and destroys all that make near approaches to it; all the divine perfections are as so many walls, which encompass and defend the church; especially that of Almighty power, by which saints are kept as in a garrison,” through faith unto salvation: Jerusalem was fortified, not only by art, but also by nature, not only with walls, but with mountains; and “as the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth, even for ever,” Psal. cxxv. 2. 2. Salvation by Christ is the church’s wall, which render it strong and impregnable: hence we read, in Isa. xxvi. 1, In that day, that is, in the gospel day, when salvation is accomcalled the keepers of the walls, and not the walls tlieniselves. Now the city of God being thus walled and fortified, shows, (1.) That it would otherwise be in danger from enemies; for the church of Christ has many enemies, who ai-e lively and strong, crafty and cunning, vigilant and active, seeking all opportunities to get within, and there make disturbance, and do mischief: but this city is so well walled and firmly built, that let Satan, with all his emissaries, use all their power and cunning, and lay the closest siege unto it, the gates of hell will never be able to prevail against it. (2.) The great care which God takes of his church and people; for as birds Hying or fluttering over and about their nest, in order to preserve their young, when they are in danger of being taken away from them; “so will the Lord of hosts defend Jerusalem; defending also, he will deliver it; and passing over he will preserve it,” as it is said in Isa. xxxi. 5; which care for their preservation, is manifestly seen in his placing such walls about it.
Srdly. In this city are proper officers appointed and set to watch over and guard it; and these go under two titles or characters in the text. 1. They are called “watchmen that went about the city:” these are the ministers of the church, who are called so both in the Old and New-Testament; because they ought to watch over themselves, their doctrine and conversation, and to watch over others, who are made their care and charge: the business of watchmen is also to give the time of night, to give notice of present or approaching danger, either by fir«, or by thieves and robbers, and to take up disorderly persons, and bring them to correction: so the ministers of the gospel give notice what time of day or night it is with the churches of Christ; they give notice to sinners of the danger which they are in, whilst in a state of nature; and also what danger churches may be in, through contentious persons and heretics, who
“Ts? ev Smanei opfptt/ievti, praesidio Dei circumvallamur; metaphora a castris vaUo and fossis undiqusmuuitis ut nulla liostiuin vi vel astutia expugnari possint, Furoeus in 1 Pet. i. o.
endeavour to sow the seeds of discord, error, and heresy among them; likewise their business is to awake and arowse sleepy professors, who are indulging themselves in carnal ease and security in the streets of Zion; and to admonish, reprove, and rebuke all that staad in need thereof, and so brine them under the notice and censure of the church. These are said to go about the city, 1. To distinguish them from those upon the walls: those that went about the city, were to take care of the peace and safety of the city within; the keepers of the walls were to descry an enemy without, observe his motions, repel him if able, and to give notice to those within of danger from him, the one was a running watch, the other a standing one. 2. To show the nature of their work, ann their diligence in it: it was the business of the keepers of the walls, to keep their stands, and not stir from their places; but the work of these was to go from place to place, and see that all was in peace and safety; but of these watchmen, see more in chap. iii. 3. 3. These officers are called “keepers of the walls;” by which some? understand angels, who encamp about, and protect the people of God; others,’’ civil magistrates, who the apostle says, Rom. xiii. 3, 4, are not “terrors to good works, but to the evil;” and that “he is the minister of God for good, and beareth not the sword in vain:” but if these were civil magistrates, they terrified the church in the way of her duty, and discouraged her in it: nay, turned the point of their swords against her, as often the princes of this world do, being ignorant of Christ and his church: but I rather think church-officers arc here iuteuded, and that they are the same with the watchmen, who went about the city; only they may be expressive of different branches in the ministry, or of different talents which ministers have, and are to use in the discharge of their work: some, their work chiefly lies in comforting and establishing the church in answering cases of conscience, and keeping peace and order within; and they have gifts suitable thereunto; and these may be called watchmen that go about the city: others, their work lies chiefly in defending the gospel against the avowed enemies of it; these keep the outworks good, and repel the enemy, whenever he makes an attack upon any doctrine of the Gospel; and these may be called “the keepers or watchmen of the walls;” and so ministers are called in Isa. lxii. 6. The Jews in Shirashirim Rabba, and in Yalknt on the place, tinderstand by these keepers, the tribe of Levi, the keepers of the walls of the law.
But it may now be inquired, whether these were the true ministers of Christ, or no: some’ think that they were: they are called watchmen, and watchmen in the city, the church, though it is true, false teachers may bear the same name as
I” Ambros. in Psal. cxviii. octon. 7. col. 933. Psellus. and Tres Patres apucl Theodoret. in loc. Foliot and R. Sol Jarchi in loc. i Theodoret.
in 8anct. in loc snd Diodat. in loe.
true ones, and be in office in the church as well as they; but what seems most to strengthen this opinion, is, that they were about their work, and in the discharge of their office; the watchmen were going about the city, as they should do, and the keepers of the walls were upon their stands, as they ought to be: others’ think that they were not the true and faithful ministers of the gospel; but such who are called “blind watchmen,” &c., in Isa. lvi. 10, li, and that, 1. Because the church makes no inquiry of them, nor any application to them, which she did in a like case to the watchmen, in chap. iii. 3, and therefore it seems to intimate, that she, not looking upon them as ministers of Christ, had nothing to say to them, but would have shunned them if she could. 2. Because of their cruelty to her: they are not so pitiful, compassionate, and tender, as becomes the ministers to be to souls in such cases; they seem rather to be ravenous wolves, than faithful shepherds or watchmen, and are most, like those in Ezek. xxxiv. 2 — 21. Plato’ says, keepers of cities should be mild and gentle towards their own, but to enemies rouii and severe.
Now these found the church seeking and enquiring for her beloved: which shows, that she was in the city, in the streets and broad ways of it: she searched all over the city, where the watchmen that went about it, found her; and escaping from them with blows and wounds, finding that her beloved was not there, she makes to the outparts of the city, perhaps designing to go without the city in search of him, where she fell into the hands of the keepers of the walls. This finding of her, also appears to be accidental, and at an unawares; they were not seeking her, nor was she enquiring after them; it was on a sudden that they found her; and as soon as they did find her, they fell upon her, and took her ap for a stroller or night-walker; and by their treatment of her manifestly showed that they found her, not as a friend, but as an enemy; and therefore did not let her go safe, but with blows, wounds, and the loss of her veil. Which brings us to consider,
II. Their treatment of her, and carriage to her. And,
1st. “The watchmen, that went about the city, smote and wounded her;” which, if we understand of the true ministers of the gospel (though I rather think that others are intended) must be meant, either of their upbraiding and reproaching her for her former niikinduess to Christ, and negligence of her duty; when they told her and hit her in the teeth of her former sins and miscarriages, they smote and cut her to the heart, opened the wound, and made it bleed afresh; and so, like Job’s friends, proved miserable comforters,
‘Greg. Beda, Bernard. Aquin. in Sanct in loc, Isidore, Foliot, Alcuin in loc. ‘Ainsworth and
Mercer, in loc. Vc I^e.^ibus, 1. 2. ft fios.
S.]
who broke him in pieces with words both of reproof and reproach: they laid open her sins to her, and sharply reproved her for them, when they should have comforted her with the doctrines of justification by Christ’s righteousness and pardon, by his blood; for Christ’s own ministers may sometimes be mistaken in timing reproofs and corrections; or else, she being under the ministry of the word, and hearing some sweet discourses concerning Christ’s person and grace, her heart was smitten and wounded therewith, which made her charge the daughters of Jerusalem, in the following verse, that when they found her beloved, they would tell him, that she was sick of, or wounded with love. But if we understand it of false teachers, which seems most agreeable; then by those smitings and woundings, are meant, the scandalous lives of such persons, the rents and divisions they make, the false doctrines which they preach; and those human traditions, which, with force, they impose opon the consciences of men, being assisted by civil magistrates, whom they stir up to make penal laws, and put them in execution against the saints; by all which means they make the hearts of the righteous sad, and wound the consciences of God’s children. One of the Greek versions is, “they scourged me,“” whipped her till she was black and blue; as the Jews did the first Christians in their synagogues.
2ndly. “The keepers of the walls took away her veil from her:” veils were used by women in those countries, sometimes for ornament, Isa. iii. 23; sometimes as a token of modesty; thus Rebekah, when she found that Isaac was coming to meet her, covered herself with a veil. Gen. xsiv. 65; and sometimes as a token of subjection to the bus- i band; for which the apostle argues, that women ought to be covered, 1 Cor. xi. 6 — 10; at mar-! riage, it was customary with the Grecians,’^’ to give a veil to the new-married bride; the bridegroom, with the Romans, used to give the bride a veil, caihdjlctmmeum,^ from its being of a flame-colour, either yellow or red, expressive of the blushing and modesty of the new bride;’’ and the like custom might obtain with the Jews. Now for the keepers to take away her veil from her, was to strip her of ber ornaments, and expose her frailties and infirmities, which ought to be covered; it was to disown her as the spouse of Christ, and to represent her as a whorish and impudent woman; and, whereas she professed herself to be Christ’s, to serve him in -the way of his appointments; they endeavoured to “corrupt her from the simplicity that is in Christ,” and to draw her aside to a reception of false doctrines, and to a compliance with human traditions: and then more especially, may they be said to take away her veil, when they
oppose and endeavour to subvert or remove the doctrine of imputed righteousness by Christ; Christ’s righteousness is the believer’s veil or covering; this is “the wedding garment,” ireotl3olawip vvfiiKov, the nuptial robe, as Gregory Nyssen’ calls the veil here; and when persons attempt to take away this doctrine, they do as much as in them lies to take away the church’s veil. And now all this cruelty was exercised by persons professing religion, under a mask of godliness; by those who were ofiBcers in the church, from whom she might’ have expected a quite difl’erent treatment; and indeed, who were more bitter enemies to Christ and his apostles, than the priests and Pharisees were? and who have more cruelly persecuted in after-ages, than those who have professed Christianity! The church thus escaping from the watchmen and keepers, with blows, wounds, and the loss of her veil, meets with the daughters of Jerusalem, to whom she speaks in the following manner.
EMwX>o-?r£jai’ ^^.e, Aquila.” Homer. Iliad. 22.
T. 470. Lntea demissos velaruut flammeavnltus, Lucan. Pharsal 1. 2. v. SGI. Ubi tibi corycioglomcrarem flanimea luto, Virgil. Cyris. Vid. IJarth.
lerse S. I chart; e you, 0 daitgUers of Jerusalem, if ye find wy beloved, that ye tell him, that I am sick of love.
The church having met with a disappointment, as has been observed in ver. G, by her beloved’s withdrawing himself from her; but resolving to find him, if possible, she seeks for him in the public ordinances; where she is taken notice of by the officers of the church, “the watchmen of the city, and keepers of the walls;” who very much abuse her, “smite, wound” her, and take away her veil from her; by reason of which, she making a hideous outcry in the streets, the “daughters of Jerusalem,” the wise virgins, who were then sleep- [ ing and slumbering on their beds, were awakened and alarmed, and rose up to know what was the matter; who being observed by the church, had the charge in the text given unto them by her. Iu which we have,
I. The persons whom she addresses, and in this solemn manner adjures, “the daughters of Jerusalem.”
II. The charge itself, which she gives them; which is, to tell her beloved, when found by them, thut she was “sick of love.”
III. The condition of this charge; “if ye find my beloved.”
IV. The manner in which this charge is given, which is very solemn and serious.
I. The persons to whom she gives this charge; “the daughters of Jerusalem .-” by whom we are not to understand the prophets, as the Targum does; though these were proper persons for the church to make application to in her present condition; but having been so evilly treated by the watchmen and keepers of the walls, she had but
ad Claudian. Fescen. ode 4. v. 4. and Plin. 1. 21. c. 8. y Vid. Chartar. de Imag. Deorum, p. 84,
89. and Kipping. Antiq. Rom. 1. 4. c. 2. p. 695, 696. ’ llomil. in Cant. 21. p. 651.
little encouragement to go to them: nor areaugels here meant, as some “think; though they are “ministering spirits, sent to the heirs of salvation,” and are often useful to the saints on many ac counts; yet it does not seem to be their business, nor are they capable of assisting and relieving souls in“such a case as this of the church’s: nor are “saints departed” meant, as some popish interpreters ‘’ imagine: as if the church desired their prayers for her, who are incapable of giving her any assistance; but by them we are to understand saints here on earth, the friends and companions of the church, which belong to that Jerusalem which “is free, and is’the mother of us all;” these were “fellow-citizens with the saints, and of the household of God;” perhaps were young converts, as has been observed in other places of this Song; and it is certain, that they were believers of the weaker sort; their knowledge of Christ was but small, though they had a great respect for the church, and a desire of seeking Christ with her, ver. 9, and chap. vi. 1. The church now making application to these person in her disconsolate condition, shows, 1. Her humility: that she is willing to be assisted by mean Christians or weak believers, who were much inferior to her in faith and knowledge; it is the nature of grace, and the tendency of such trying dispensations as these, in which the church was, to make and keep souls humble; the more grace they have, the more humble they will be; the greatest believer reckoned himself the “least of saints, and the chief of sinners,” and is willing to be instructed and admonished by the meanest saint; see Psal. cxli. 5; and is glad of the prayers and assistance of weak believers, when in distress. 2. Her resolution to use all means to find her beloved, as Job did, chap, xxiii. 8, 9, she will leave no stone unturned, nor let slip any opportunity, where there was any probability or possibility of finding him; .she had sought him; in public ordinances, but with no success; nay, had met with ill treatment from church-officers; yet she is not discouraged, but is resolved to persist in her search of him: she had spread her case before Christ in prayer, and could get no answer; and now she betakes herself to the company of private Christians, that by conference with them, and through their prayers for her, she might be brought to the enjoyment of what she was seeking after. 3. That communion and conversation with saints is a very proper method to be taken by believers in such cases; conversing together about the things of God, is very acceptable and well-pleasing to him: it is said, Mai. iii. 16, of the saints, who “spake often one to another,” that the Lord hearkened and heard, listened as it were unto it, and took such notice’of it, that “a book of remembaace was written before him” for them; he did, as it were, take notes and minutes of what (hey said and thought, and laid them up: as we
Foliot in loc. and Psellus apud Theodoret in loc.
should spread our cases before God; so it is very proper, and often very useful, to spread our case before one another; and therefore there should not be a “forsaking the assembling of ourselves together, as the manner of some is;” but so much the more should we assemble together, as our various wants and cases require. 4. That when souls arc in distress, it is their duly and interest to make application to others; they should not only pray for themselves, which should be done in the first place, but they should also desire the prayers of others for them; for “the effectual fervent prayer of a righteous man availeth much:” and it is no disgrace nor dishonour for a person superior in office, gifts, and graces to others, to desire their assistance by their pravers for him at the throne of grace; instances of this we have, not only in the church here, but in that great man of God, an instance of grace, the apostle Paul, who frequently desired the prayers of meaner saints for him; see Eph. vi. 19, 2 Thess. iii. 1, 2. 5. That it is the duty of saints to be assisting to each other in their distresses, as much as in them lies; by singing the praises of God together, by praying one with and for another, and by conferring with each other about divine things, and so building up one another on their most holy faith: there ought to be a sympathizing spirit in the saints; they should “bear one another’s burdens, and should mutually help each other; they should “weep with those that weep, and rejoice with those that rejoice.” But,
II. Let us consider the charge itself, which is given to them by her; and that is to tell her beloved, when they found him, that she was sick of love. This does not suppose that he was ignorant or unmindful of her present state; he heard her, though he would not answer; he knew that she was enquiring aft er him, and what hardships she underwent in doing it; and also, how much her soul was filled with love to him, and longed for the enjoyment of him: though he would not immediately show himself, intending a little longer to chastise her for her former can iage to him; but the word shows the ardency of her love to Christ, and that she would have them declare this to him, in their prayers for her, which she thought might be a means to induce him to manifest himself to her; as also they show what familiarity souls may use at the throne of grace, what freedom they may take with Christ, when they come into his presence, “tell him that 1 am sick of love.” They may tell him their own cases and the cases of others, as one friend may tell another, or as a child may tell its father; they may go with boldness to him, and spread their own and others’ cases before him, without fear of being chided or upbraided by him, and indeed it is their duty to bear upon their minds, at the throne of grace, not only their own cases, and the cases of the church in general, as the apostle Paul frequently did; but also the cases
A’id. Sanct. in loc.
of particular persons, whom they know to be in distress; therefore Christ taught his disciples to pray after this manner, “Our Father, &c., and forgive us our debts,” &c., to show that they should be concerned for others in prayer, as well as for themselves. The words in the Hebrew test may be rendered thus, ““What shall ye, or should ye tell him?“° as if she should say, Do not tell him the blows and wounds that I have received from the watchmen! nor desire him to revenge the injuries and affronts they have given me, I freely forgive them; nor am I so much concerned at the sufferings that I undergo, as I am for the loss of him:” What shall ye tell him?” Tell him that which lies most upon ray heart, under which I shall sink and die, if he does not relieve me; “tell him that I am sick of love.” Again, “What shall ye tell him? Tell him that which will be the most acceptable and agreeable to him; tell him I love him so, that I cannot live without him: she knew that he valued her love, and that his heart would be ravished with it, from what be had said, chap. iv. 9, 10; and therefore would have this told him. Again, “What shall ye tell him?” What shall I say to you to tell him? I have a great many things to tell him of; but I will not overburden your memories, but I will give you my mind in a few words, in the most concise manner, “tell him that I am sick of love;” and when I meet with him myself, I will tell him all my mind; but for the present, only tell him this. But let us a little more particularly consider the matter of this charge, or what the church would have the daughters of Jerusalem tell Christ, when they found him; which is, that she was “sick of love.” And it will be proper to enquire,
1st. The causes of this sickness; which sometimes are, 1. A want of the views of pardoning grace, under a sense of sin, which perhaps was the case of the church here; she had sinned against Christ, in neglecting to arise and open to him; and she was now sensible of it, but wanted the manifestations of pardon; and was therefore in a languishing and fainting condition on the account of it; and it is only this which will cure this sickness: “The inhabitant shall not say, I am sick.” Why so? “the people that dwell therein shall be forgiven their iniquity;” that is, they shall have the manifestations of pardoning grace to their souls, which shall cure them of their sickness and maladies: which was what the church here wanted. 2. The absence of Christ is sometimes the cause of this sickness; and this also was the church’s case: Christ had “withdrawn himself from her and was gone,” as in v. 6, and though she had diligently sought him, yet she could not find him, nor hear anything of him; and this brought this sickness upon her. 3. An eager longing after Christ’s presence, and the discoveries of his love, is another cause of it: when
a soul has sought Christ a long time in ordinances, and cannot find him: has lived in the hope and expectation of enjoying his presence time after time, and yet is still at a loss for him, then comes this sickness upon it; for, as Solomon says, Prov. xiii. 12, “hope deferred maketh the heart sick.” 4. Sometimes the large disooveries of love which believers have, cause a sickness, which may be called a love-sickness; and this is what the church speaks of, in chap. ii. 5, “stay me with flagons, comfort me with apples: for I am sick of love -.” she had been with Christ in his wine-cc;llar or banqueting-house, and had as much of his love let into her soul, as she could hold, nay, more; she was overpowered with it; “his banner over” her had been love. But this was not the church’s case here: her sickness here arises rather from the aforesaid causes, and chiefly from a want of that love which she had such large discoveries of there.
2udly. It may not be amiss to consider the nature and properties of this sickness. And, 1. It is not a sickness unto death; none ever died of this sickness; Christ will never suffer any to die with love for him: for he “loves them that love him,” and will cause them “to inherit substance;” to enjoy himself, the substance of all felicity; and to inherit eternal glory, which is the better and the “more enduriug substance;” where they shall have sweet and uninterrupted communion with him. Yet, 2. It is a very sore and painful sickness; like Hezekiah’s, it is a pining one; and oftentimes wastes the body, as well as affects the mind. The Septuagint render it, “for I am wounded with love;” which gave her a great deal of pain and uneasiness; for “love is as strong as death.” 3. It is an immedicable sickness without the enjoyment of Christ, the object loved; bodily physicians cannot cure it; these are in this case, like Job’s physicians, of no value; merry companions are of no service to remove it; the enjoyment of another beloved will not do; the language of a soul in such a case, is. None but Christ, none but Christ; give me Christ, or I die; I cannot live without him: this sickness can only be cured by the object loved, and this infallibly cures; for, “as hope deferred maketh the heart sick, so when the desire cometh it is a tree of life.”
3rdly. We may now consider the evidences of this love-sickness, or how it manifests itself -. and, 1. There is in souls that labour under it, a violent pulsation and panting of the heart after Christ, even “as the heart panteth after the water-brooks;” they are restless and uneasy without him; their thoughts are continually running upon him; the desire of their souls, night and day, “is to his name, and to the remembrance of him.” 2. They are prodigiously jealous of him and his love; and this is exceeding afflicting to them; for “jealousy is as cruel as the grave:” they are exceedingly afraid that he does not love them, or
’ 17 TTin no ti UtrayXeiXnTe auTui, Sept. Quid indicaretis ei? Junius; Quid, narrabitis ei? Pagninus, Michaelis; Quid, indicabitis. ci? Montanus, Mereerus, Marckias, so Ainsworth.
that he loves others better than them; for, as the poef* says, Res est solicili plena timoris amor. 3. They’ are very active and diligent, careful and industrious to gain his love; they use all the methods and stratagems they can devise; are bold and resolute, are not discouraged at any difficulties, but are willing to run all risks for the enjoyment of him. 4. They love to hear his name mentioned, and especially to be spoken well of; his name to them is “as ointment poured forth,” exceeding grateful; it attracts their love, “therefore do the virgins love” him; they love his ways, his ordinancesand his doctrines, andcaunotbearto hear them spoken against; they love to look upon and converse with his people, because they are like him, and bear a resemblance to him.
III. The condition of this charge is, “if ye find him;” which shows, 1. That at present these daughters of Jerusalem had not any sight of Christ, nor communion with him; and this appears also manifestly from the following verse, where they enquire of her concerning him. 2. That it was possible that they might ilnd him before she did; for Christ is sometimes “found of them that sought him not,” and is “made manifest unto them that asked not after” him; she was enquiring after Christ, but found him not; and yet it was possible that they might find him before her, who had not been seeking after him; also Christ may manifest himself to poor, mean, and weak believers, when he does, not to some that are superior to them in faith, light, and knowledge; he showed himself after his resurrection to a poor woman, to Mary Magdalene, out of whom he cast seven devils, before he did to his disciple*. 3. That when they did find Christ, and had liberty of access to his presence, that they would then spread her sorrowful case before him, and use their interest with him, to take pity and compassion on her, who was “sick of love” for him; she entreats them to do such a favour for her, as Joseph requested of the chief butler, when he should be restored to his place; says he. Gen. xl. 12, “But think on me, when it shall be well with thee; and show kindness, I pray thee, unto me; and make mention of me unto Pharaoh, and bring me out of this house.” So the church would have these virgins, when it was well with them, when they enjoyed the presence of Christ, to think on her and her sorrowful ease, and make mention of it to him.
IV. This charge is delivered in a very solemn manner -. “I adjure you,”* or “I put you to your oath, I make y()U swear,” as the word signifies, that when you find him, you will tell him what I have said to you; I have given you your oath to do it; and now as you will answer it before God, in whose name and presence you have taken it, that yon will carefully observe what I say to you, and faithfully deliver the message; if you have any regard to this solemn oath you have taken.
* Ovid.” ■’ni*3Bn iofxitaa, Sept. adjure, Vulg.
Lat. Ooccciug, Pagninus, lleixerus, Junius: obtestor,
I or any love to me, I beg you will tell “him that I am sick of love. She delivers herself in this solemn manner, not only to show the strength of her love to him, and that she was hearty and sincere in her search and enquiries after him; but also that she was serious in what she said to them, and would have them be serious, diligent, and faithful in telling her case to Christ. The answer returned by them, is as follows.
Verse 9. JP7/at is thy leloved more than another beloved, 0 thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us?
The church having solemnly adjured the daughters of Jerusalem, that when they found her beloved, they would tell him that she was sick of love. In these words we have their reply to her, which show what an opinion they had of her, and what effect her words had upon them; in which may be observed,
I. The title and character they give her; “0 thou fairest among women.”
II. A question they propose to her; ““What is thy beloved more than another beloved?”
III. This question repeated; where the reason of it must be considered.
IV. .What the occasion was of their putting this question to her; which was her solemn charge, “that thou dost so charge us?”
‘I. The title or character which they give her, the “fairest among women;” which is expressive of the exceeding greatness of her beauty; she was not only fair, hut the fairest, and that among women, whose beauty is excelling; she was the fairest of any of her sex; not as she was in herself, but as she is in Christ, justified by his righteousness, washed in his blood, and sanctified by his Spirit; and being considered thus, she appeared to these daughters, as indeed she really is, a perfection of beauty: and they were not mistaken herein, for Christ, who knew her perfectly well, and from whom she received her comeliness, gives her the same character in the very same words, in chap. i. 8; but then this opinion, which they entertained of her, though it entirely corresponds. with that which Christ has entertaiued of her, yet is extremely different from that which the world has embraced; which shows, that these persons were not of this world, but called by grace out of it, seeing they had different sentiments of the church; the saints are by the world esteemed the filth thereof, and the offscouring of all things; they are accounted by them the foolish, base, weak, and contemptible things of the world; nay, even things that are not, as if they were mere nonentities, and did not deserve the name of men or beings; and indeed, as they see no beauty nor comeliness in Christ, it is no wonder that they can see none in the church; but these daughters of
‘I’igurine version.
Jerusalem could, for they judccd not according to the outward appearance; the world only sees the outside of the people of God, which is oeuerally poor, mean, and abject; but these could penetrate into the inside of the church, and viewed her, who is the king’s daughter, as all glorious within, and tliercforc called her the fairest among women; for outwardly she was now black with sins, infirmities, reproaches, and persecutions; yet, notwithstanding, she is highly esteemed of by them; for they had made Moses’ choice, having thought it more eligible to suffer aSliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt. Yonug converts, as I suppose these daughters were, have generally a great respect for old professors, for such that were in Christ before them: these are the excellent in the earth, in whom is all their delight; they love to see them, and take pleasure in their company and conversation: and indeed, as love to the brethren is made an evidence of passing from death to life, by the apostle John, 1 John iii. 14, so it shows itself in young converts, as soon as any thing else; for oftentimes, where there is butasmall knowledge of Christ, and acquaintance with him, there is a great deal of love to Christ’s people, which was the case of these daughters here; also it may be supposed, that they give her this title to assure her of the high esteem which they had for her, and that opinion which they had of her, that she might not think that they designed her any hurt by asking the following question; but rather, seeing they had such a value for her, that their design was to do her all the service, and be as assisting to her in her search of her beloved as they were al)le; and no doubt also, but this opinion which they had of her, made them listen to, and regard the more what she afterwards says of her beloved; for they concluded, that he must be some great and extraordinary person, that she, who was the fairest among women, had made the object of her choice and love; they took it for granted that one so fair, so wise and prudent as she was, would not take notice of any person, nor lavish and throw away her love upon every object; and this made them the more forward and eager to put the question, which is now to be considered.
II. The question which they propose to her, is, “What is thy beloved more than another beloved?” which is not put in a scornful, disdainful, or profane way, as Pharaoh said to Moses, when he demanded the dismission of tliC people of Israel, “who is the Lord, that 1 should obey his voice?” or as Rabshakeh to the men of Judah, in that railing, profane speech of his, in 2 Kings xviii. 33 — 35; the design and sense of which was. What is the God of Israel more than the gods of the nations? but such was not this question here; these persons were not the profane people of the
world; they had a great esteem for the church, and therefore it cannot be supposed that they would insinuate any thing in a scornful and reproachful way of her beloved: nor did they propose this question with a design to ensnare her, as the Scribes and Pharisees frequently did to Christ; nor with a design to shift off any trouble from themselves, which they might suppose would arise from an observance of her solemn charge, but rather ai’e willing to be assisting to her all they could; and therefore desire to have some distinguishing characters of him, that they njight not lose their labour in seeking, and, when they found him, might perfectly know him; which, when she had given, to their entire satisfaction, they then desired to know whither he was gone, which way he took when he left her, that they might seek him with her, as is manifest from chap. vi. 1; nor does this question suppose that they were altogether ignorant of her beloved; for though their knowledge of Christ was small, yet they were not entirely destitute of it; and therefore, as one’ well observes, they do not say, who, but what is thy beloved, &c., and indeed it cannot be reasonably thought, that they should be entirely ignorant of him; for she had, in chap. i. 5, given some account of herself to them; that though she was black in herself, yet comely in another; which is the reason why they here call her the fairest among women; and there is no doubt but she also gave them some account of him, from whom she received all her comeliness; and in chap. ii. 7, and iii. 5, she charges them very strictly, to give him, her love, no molestation or disturbance; which could not very well be, without informing them who he was; and ia chap. iii. 11, she invites them to come forth and see this glorious person who was her Lord and Husband, in all his glory, on his coronation and espousal-day; to which invitation, they no doubt complied, and therefore must have some knowledge of him. The design then of this question is, that they might know him more and better; which also is the desire of every gracious soul, even of those who have made the greatest proficiency in the knowledge of our Lord Jesus Christ; the apostle Paul perhaps knew as much of Christ as ever any mere man on earth did, and yet he desired to know more of him and the power of his resurrection; for he valued the knowledge of him above all things else: these daughters of Jerusalem, though they knew but little, were willing to know more of Christ; as they had begun to know, they desired to follow on to know him, and make a greater improvement in this kind of learning; and being sensible of the church’s abilities, desire her assistance, and are willing to be instructed by her: also those who know the most of Christ, are frequently desirous of having his praises and excellencies set forth by others; for they can never hear him enough extolled; his name to
f Durh.ajn in loc.
them is as ointment poured forth; therefore they love him, as did the virgins here; who excited the church hereunto, by putting this question, and so had their ends answered: and perhaps likewise they might have in view the trial of her faith in Christ, her knowledge of him, and love to him in her present state; she was novr under his resentments; he had withdrawn himself from her, and she was exposed to the scaud;il, reproach, and persecutions of her enemies; and they were willing to know how her faith stood now, whether she loved him now as well as ever, and whether by his absence she had not lost all just ideas of him; and in this she gives them full satisfaction in her answer to them; where she gives an exact account of him, describes him from head to foot, and shows the strength of her faith in him, and affections for him, particularly in the close of it, verse 16; also in this question they seem principally desirous of knowing what those excellencies were which were in him, that distinguished him from other beloveds, and made him preferable to them. Christ was the chiefest among ten thousands in her esteem; to all that believe he is precious; not only precious upon an equal footing with others, but far more precious than all other things or persons besides; for there is none in heaven, nor any upon earth, that saints desire besides him: there are indeed a great many beloveds, but Christ is preferable to them all; and in what he is so, the daughters of Jerusalem were willing to know.
1st. The world, with the riches and grandeur of it, is the beloved of some persons. There ai-e too many, both in the world and in the church, that have their affections too much set on earthly things; who neglect their own souls, and the cause and interest of Christ Jesus; having Demas-like, loved this present world: but, alas! “What is this world, or any thing in it, to be compared to Christ, the believer’s beloved? every thing, even the best that is in the world, is fading, perishing, and transitory; many temptations and snares, foolish and hurtful iusts, does an immoderate care for, and sinful love of this world, run persons into; therefore, says the apostle John, 1 John ii. 15, “love not the world, neither the things that are in the world,” for they are not to be mentioned with Christ; he is infinitely preferable to them; see Prov. iii. 13 — 15.
2ndly. The sinful lusts and pleasure of this life are the beloveds of others. Every natural man has his beloved lust or lusts; and these he idolizes and adores, falls down to, and worships; he makes gods of them, as the apostle says, Phil. iii. 19, of some, “whose god is their belly;” and it may be said of all by nature, that they are “serving divers lusts and pleasures,” being lovers of them; who are never better pleased and more satisfied, than when they are “fulfilling the desires of the flesh and of the mind;” but these pleasures are but short-lived; they afford no real satisfaction now; and, if grace prevent not, will end in bitterness and death: wherefore the worst of a believer, even his afilictions, are better than these; and therefore he thinks it more eligible “to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season;” and if so, much more preferable must Christ, an interest in him, union to him, and communion with him, be to all such beloveds as these.
3rdly. The praise and applause of men is another beloved of some persons. This was the beloved of the hypocritical Pharisees, who, in all the parts of their religion and devotion, sought the honour of men, and not of God: as also of those who, though they were convinced in their consciences that Christ was the Messiah, and believed him to be so, yet “did not confess him, for they loved the praise of men more than the praise of God:” they were afraid that their good names, characters, and reputations should be blasted, as too many are now: and therefore drop the doctrines of the gospel, and desert the cause and interest of Christ Jesus: but though “a good name is better than precious ointment,” it is not better than a precious Jesus, whose “name is as ointment poured forth;” nor better than the precious doctrines of the gospel; it is much preferable to be nick-named, reproached, and vilified with Christ and his gospel, than to have the best name, character, and reputation in this world without them; for what will it avail a man, “though he hath gained all this, when God taktth away his soul?”
4thly. Near and dear relations are the only beloveds of others, as parents, children, &c. They set their affections so much on these, that Christ has little or no share in them: now, says Christ, Matt. x. 37, “he that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than mc, is not worthy of me:” Christ is preferable to all such beloveds, and indeed to any creature- enjoyment whatever.
5thly. And lastly. Self is the beloved of many; nay, may not 1 say, too much the dearly-beloved of us all? Self lies close to us, is near and dear unto us; and we too much deserve that character, “lovers of ourselves, more than lovers of God;” and yet Christ requires of us, that we should deny this beloved self, sinful self, and part with it for him; nay even righteous self, our beloved righteousness, which we are naturally so fond of, and which is so hard and difficult a work to do; and yet souls are enabled by divine grace to do this, seeing a super-excellency in Christ and his righteousness, as the apostle Paid did; who, though he had been so much in love with his own righteousness; it had been his darling, he valued himself much upon it, and thought to have gained much by it; yet threw it all away as “loss and dung,” and desired to be found in Christ, and in his righteousness only; that being far preferable to his former beloved.
Thus Christ excels all other beloveds; and he SONG OF SONGS.
must needs do so, for, 1. He is fairer than all others; there is no such beauty to be found in any beloved whatever as is in him; he is the “brightness of his Father’s glory, and the express image of his person.” 2. He is wiser than all others; he is a perfection of wisdom, as well as beauty; “in him are hid all the treasures of wisdom and knowledge.” 3. He is richer than all others; he is possessed of “unsearchable riches;” riches which can never be told over, in time, nor to all eternity; he has riches of grace and riches of glory; “yea, durable riches and righteousness.” Now one, in whom all beauty, wisdom, and riches meet, must needs be an excellent person, and appear preferable to all beloveds: Christ is such an one; he has all the accomplishments and perfections of the divine and human nature to make him so.
Again, the daughters of Jerusalem putting such a question as this to the church, shows, 1. Their regard unto her, and compassion for her: the watchmen and keepers of the walls, as soon as ever they found her, without asking any question, who she was, where she came from, whith<ir she was going or whom she was seeking; I say, as soon as ever they found her, they fall upon her, smite her, wound her, and take away her veil from her; but these persons showed more regard and compassion; for, being willing to assist her in her present case, if possible, they stand conferring with her. 2. It appears from hence, that these were enquiring souls, which discover a work of grace begun in them; for no sooner are souls awakened to see their lost state by nature, but they are enquiring the way of salvation; and having got some glimmering knowledge of Christ, and salvation by him, they enquire still more after him, concerning his person, office, and grace; and having some impressions of his love on their souls, enquire the nature of a church, and the ordinances of Christ therein; they ask their way to Zion with their faces thitherward. 3. It is evident, from the question they proposed, that they were docible and teachable: they were willing to be instructed; they were not haughty, scornful, and above instruction; they did not think that they knew enough of Christ, and needed to know no more, nor be instructed better: but being conscious of their own ignorance, and extremely desirous of being informed better, they put this question to her.
III. This question is repeated by them; which shows the surprise that they were in at her solemn charge, and the stir she made about her beloved: and concluded from thence, that there must be some peculiar excellencies in him, which they had not been made acquainted with yet, and therefore repeat the question; as also to manifest their seriousness in it, and that they were in good earnest desirous of knowing Christ more and better; and likewise it is expressive of their importuuateness to have ti speedy answer from her.
IV. Here is also that which gave occasion to them to put this question to her; and that was her strict and solemn charge in the former verse, “that thou dost so charge us;” that is, so awfully and solemnly, so seriously and strictly, with 80 much warmth and vehemence: they were eye and ear-witnesses to her sufferings at the hands of the watchmen, and to her courage, constancy, and undauutedaess therein? they saw that she was no ways discouraged by what she met with from seeking her beloved; but seemed rather by her solemn charge to them to be more warm and zealous, serious, diligent, and resolved to go on in search of him; and seeing all this, it put them upon enquiring what he was, what peculiar excellencies were in him, and what distinguished characters he might be known by. Thus the warmth, zeal, and liveliness of some Christians, have been the means of stirring up and quickening others to their duty; nay, the suffermgs of the saints, and their courage and boldness therein, have not only filled beholders with wonder, but have put their very enemies upon making enquiry into the religion they had suffered for; and to ask, who and what that Christ was, for whom they had undergone such severe tortures and punishments; and this has been the means of the conversion of thousands; which gave rise to that saying, “The blood of the martyrs is the seed of the church:” and this is the gloss of R. Solomon Jarchi on this text, namely: “Thus the nations asked the Israelites, “What is your God more than all gods, that ye are burnt and hanged for him after this manner?” Next follows a glorious description of Christ, the ehui-ch’s beloved, in answer to this question of the daughters of Jerusalem.
Verse 10. 3Iy beloved is white arid rvddy, the chiefest among ten thousand.
The church having, in ver. 8, given the daughters of Jerusalem a strict and solemn charge, that when they found her beloved, they would tell him that she was sick of love, made them, in ver. 9, very inquisitive after him; being as it were uneasy till they knew what he was, and wherein he excelled ethers; and therefore put this question to her, “What is thy beloved more than another beloved?” to which an answer is returned by her, in this and the following verses; in which she first gives a more general description of him, and then descends to particulars. The general description of him is in the words now under consideration; in which she describes him.
I. Positively, in regard to what he was in himself, as to his favour and complexion: “my beloved is white and ruddy.”
II. Co.mparatively, as he may be considered with regard to others; “the chiefest among ten thousand.”
I. She describes him br his favour and com-AN EXPOSITION OF THE
plexion, “white and ruddy.” Which some understand of his two natures, humaa and divine; who may be said to be white, as to his divine nature; “the ancient of days,” the everlasting God, is represented in Dan. vii. 9, as being clothed with a “garment white as snow, and the hair of his head like the pure wool:” the description which John, 1 John i. 5, gives of the Divine being, is, that he “is light, and in him is no darkness at all;” which is thought’’ to be best represented by this colour, which is simjde, and has no mixture and composition in it, Christ is “the light of the world;” he was known by this character to the Old Testament saints; be was prophesied of as the great light which should lighten the Gentile world; this was owned by old Simeon, witnessed by John, and asserted by himself: and then it is thought by these interpreters, that he may be said to be red or ruddy, as to his human nature. The first man, who was a type of Christ, and “a iigure of him that was to come,” was called Adam, which signifies red; and perhaps he had his name from the Hebrew word nmx, adamah, which signifies red earth out of which he was formed. Gen. ii. 7; so Christ is called “the last Adam,” 1 Cor. xv. 45, because he “took part of the same flesh and blood, the children” whom he loved, “are partakers of.” Now, according to this sense of the words, her answer is this: Would you know who and what my beloved is, and wherein he excels others? I will tell you, and be it known unto you, that he is no mean, common, and ordinary person; no, he is a glorious and an extraordinary one; his name is N^B, pele, wonderful, a wonder, a miracle -. and so is his person; two natures meet in him; he is God and man in one person; he is “the great mystery of godliness, God manifest in the flesh;” and when you hear this, you will cease to wonder why I so charge you, and why I love, value, and esteem him above all others.
Again, others’* understand these words of Christ’s human nature only; and that he may be said to be white, because of the innocence, purity, and holiness of his human nature; which was not tainted with original sin, as ours is, he is not descended from Adam by ordinary generation; but was miraculously conceived in the womb of a virgin by the power of the Holy Ghost, and therefore it is called “that holy thing:” neither was there any sinful action committed by him in all his life; but both in nature and practice he was “holy, harmless, undefiled, and separate from sinners;” he never sinned in thought, word, or deed, though he “was made sin for us.” Also, they suppose, he may be said to be red or ruddy, on the account of his sufl’erings in this nature; by reason of which he may be represented, in Ts.
e Foliot and Ainsworth in loc Ambros. in Psal. cxviii. ooton. 5. col. 907. Theodoret. and Tres Petras apud Ibid. Color albus pra;cipue decorus Deo
est, Cicero de Legibus, I. 2. * Vid. Buxtorf. and
David d« Fomis in Le.x, in rad, tDl« and Joseph.
xiii. 1, 2, as being “red in his apparel,” and as being clothed with “dyed garments;” for what with the buffetings and scourgings of his body, the crowning his head with thorns, and piercing his hands, feet, jind side, with the nails and spear, the garment of the human nature was like “a vesture dipped in blood:” to this purpose is Alcuin’s note on the test, which is not to be despised; he is white, says he, because without sin; red, with the blood of his sufferings; “chosen out of tea thousand,” because he i the only mediator of God and men. Now there cannot appear a more beautiful and delightful sight, to those who desire “to know nothing but Christ and him crucified,” than to see the just Jesus sufi’ering for unjust ones; him that “knew no sin, made sm for them;” afid the holy, harmless, innocent, and unspotted lamb of God, shedding his blood for the vilest of sinners; according to this sense, the church’s answer is: Would you know what my beloved is, and wherein he excels others? I will tell you, he is not black with original and actual sin, as you and I are: for though you see him red with sufl’erings; yet he was “not cut off for himself, but was wounded for our transgressions, and bruised for our iniquities:” for in his nature and actions he is white, pure, and spotless: and such a mixture of white and red, of innocence and sutlerings, render him extremely amiable and lovely to me. Or else.
As others’ have observed, these words may be understood of the diS’cx’ent administrations of mercy and justice. Thus when Christ pai’dons sinners, “though their sins be as scarlet,” he makes them ‘■’ as white as snow; and though they be red like crimson, they become as wool;” and when he justifies persons, he is said to clothe them in “fine linen, clean and white, which is the righteousness of the saints;” and when he promises glorification to them, it is in such words as these, “they shall walk with nie in white, for they are worthy;” and so glorified saints are represented, “clothed with white robes, palms in their hands, and hallelujahs in their ifiouths;” for all which see Isa. i. 18, llev. iii. 4, 5, and vii. 9, 13, 14, and xix. 8; and then when he is represented as taking vengeance ou his enemies, and executing wrath upon his foes, he is said to be “red in his apparel,” and to be “clothed with a vesture dipped in blood ;^’ for so they understand Isa. lxiii. 1, 2, Rev. xix. 13; and it may be further observed, that the wrath which the Lord ponreth forth upon the “wicked of the earth,” is represented by a cup of red wine, expressing the fierceness and fia-y of it; “for in the hand of the Lord there is a cup, and the wine is red,” &c., Psalm lxxv. 8. And this agrees with the common notion of the Cabalistic doctors, that when God appears in mercy
Antiq. 1. 1. c. I. s. ‘I. Hieron. Greg. Psellus, S. Tliom. Boda, and Rupert, in Sanct. in loc.
1 Vid R. Abeu Ezra R. Alshech. and Ainswortlj in loc. and E. Sol. Jarchi in ver. ifi.
and kindness, then he may be said to be w/ii/^; but when in wrath and anger, red; of this frequent mention is made in Zohar, and in other Cabalistic books :™ according to this sense, it is as if she should say. My beloved has mercy and grace for his people, which he bestows in a sovereign manner upon them; and he has vengeance for his adversaries, which he executes upon them according to the strictest rules of justice; and this mixture of mercy and justice, of white and red, renders him an extraordinary person: it makes some to love him, and others to fear him. Or else.
These words may be interpreted of Christ’s battles and victories, and may represent him as a mighty warrior, and a triumphant conqueror. Thus in Rev. vi. 4, the warrior, who had “power given him to take peace from the earth,” is introduced as riding upon “a red horse;” and in ver. 2, he that “went forth conquering and to conquer,” as riding upon “a white horse;” thus Christ, who is “the Lord of hosts, the man of war,” considered as fighting the Lord’s battles, may be said to be red or ruddy; and as returning from the field of battle, as a mighty conqueror, having “spoiled principalities and powers,” and gotten an entire victory over all his and our enemies, may be said to be white. And now this great person, as if she should say, has done all this for me, and “made me also more than a conqueror;” and this person is my beloved.
But passing these several senses, which perhaps may be thought too nice and curious, though agreeable to the analogy of faith, yet it may be, will not bear so well here; though I choose rather to understand them of the beauty, glory, and excellency of Christ, as Mediator, without applying particularly these colours of “white and ruddy,” to either nature, or to any particular actions pei’- formed in either: and I cannot but think that the church, in this description of Christ, has some reference to the account that is given of David, 1 Sam. xvi. 12, which is, that “he was ruddy, and withal of a beautiful countenance, and goodly to look at;” David was an eminent type of Christ; of his line the Messiah came, who is sometimes called David in scripture; and is both his “root and offspring, the bright and the Morning Star;” and as described by David, is “fairer than the children of men,” being “white and ruddy,” which discovers the best temperature, the most healthful constitution, and the completest beauty: as Mediator, he is a perfection of beauty; all divine perfections are in him; the glory of them all shine I’esplendently in his face or person; and they are all glorified in him and by him, who is “the brightness of his Father’s glory, and the express image of his person.” There is also a mediatorial glory that he is possessed of, which is the result and consequence of
his work; and which renders him exceeding fair and beautiful in the eyes of believers now, and is what they will, with wonder and pleasure, everlastingly gaze upon in another world: likewise as Mediator, all fulness of grace dwells in him; and as “full of grace and truth, his glory appears as the glory of the only begotten of the Father.”
Again, Christ as Mediator, is “white and ruddy,” a perfection of beauty in the eyes of believers, as considered in all his offices of Prophet, Priest, and King, and in all his relations, as Husband, Father, Brother, and Friend, which he bears and stands in to his people; moreover he is exceedingly beautiful in their esteem, in all that he has done and sufi’ered for them; but of this beauty and fairness of Christ, see more on chap. i. 15.
II. Christ is here described by the church comparatively, as he may be considered with with regard to others; “the chiefest among ten thousand.”
The Septuagint render the words thus, “chosen out of, or from ten thousand;”° so Christ is both by God and men; he is chosen of God from among ten thousand, as Man and Mediator: when that large number of all the individuals of human nature, which he resolved to create in time, came up in his vast and eternal mind; a certain number of them he singled out for himself whom he meant to make instances of his mighty grace and mercy, and therefore ordained them to life and salvation; and out of this select company, which he had in his eternal view, he chose the man Christ Jesus, and singled out that single individuum of human natm’c only, to be united to the eternal A070S, logos, the second person in the glorious Trinity; and therefore he is said to “exalt one chosen out of the people:” he chose this glorious person to be the Saviour, Head, and Mediator of his elect ones; that Living Stone, which is disallowed and rejected by some men, who would be accounted builders, is “chosen of God and precious;” he has laid him as the foundation, and “made him as the Head of the corner;” he knew that he was furnished with suitable abilities to be the sinner’s Saviour, therefore he “laid help upon one that is mighty;” he called him to the work, invested him with the office of a Mediator, and appointed him his “salvation to the ends of the earth;” and now, had all human beings been summoned together to have chosen a saviour for themselves, they could never have made a better choice than God has made for them; with this choice every sensible sinner is well satisfied, and rejoices in it; and was it to be done again, would say, as the Psalmist did, “He shall choose our inheritance for us,” Psalm xlvii. 4.
He is also chosen of men from among ten thousand; there is none among all the angels in heaven, the large number of inhabitants that fill
‘Vid. Shirhashirim Rabba in loc. fol. 20. 1.
‘EKXeXoxio-fiei/Of aito .fivpiaiiav, Sept. eleCtUS CX
millibus, Vulg. Lat. David de Pomis in Lexic, Heb. fol. 18. 3, renders it magnificatus, electus.
the upper world: nor any among the vast crowds of the sons of men, so desirable to sensible sinners as he is; they make choice of him only for their Saviour; for being sensible that in vain is salvation hoped for any where else, they say of all the works of their hands, even of the best their hands ever wrought, “ye shall not save ns:” neither will we any more give you such honour, nor have such a dependance on you, as to say, “ye are our gods;” but Christ, and he only, shall be our salvation; and though he slay ns, yet will we trust in him: they choose him for their Ruler and Governor, their Lord and King; and though they have formerly been under, and have submitted to the government of others; yet they now desire to be his subjects and servants only, and to be obedient to his laws and commands: they likewise fix on him as the alone object of their love, whom they have the strongest affection for, and desirous to keep the most inviolable chastity to; for though he is out of sight, he is not out of mind, “whom having not seen they love;” nor can he be outri vailed by any, being preferable in their esteem to all others.
Moreover the Hebrew word may be rendered, a “standard bearer,° or one standard among ten thousand.” The church of Christ here below is in a militant state: she has many enemies to grapple with, which cause fightings without, and fears * within; and though these enemies are mighty and powerful, crafty and cunniug, yet in the name and strength of her Lord, she sets up her banners, and appears as terrible to them and as majestic to others, “as an army with banners;” and this banner or standard, which is both her covering and her comfort in the day of battle, is love, according to chap. ii. 4. It is the love of Christ, as a banner displayed, an ensign set up, and standard erected, which invites and engages so many to enlist themselves in Christ’s service; and, when enlisted, animates them to tight the Lord’s battles so courageously as they do: Christ, he is the standard-bearer, and the great “Captain of our salvation,” being by God the Father given as a Leader and Commander “to the people. Now Christ being said to be “the standard-bearer among ten thousand,” may be understood of the multitude, either of ministering angels,’ who are under him and at his command; or of saints, who are enlisted in his service, and ready to do his pleasure; he having set up his standard, and being himself “an ensign to the people,” multitudes flock unto him, and fulfil the prophecy of him, as the great Shiloh, to whom “the gathering of the people should be:” herein lies the sjlory and excellency of Christ, that he has ten thousand, that is a large number of choice and select ones under his standard, such as there are not the like in all
° nsaio ‘7UT vexillatus, ornatus vel elatus ut vex illarius, Buxtorf. vexillatus niyriade, Merceru.s; vexillatus a decern milljbus, Montaiius; vexillariusestc myriads Junius; sub signis habens excrcitum deem millium Tigurinc version. f Vid. Tar/ura, Aben
the world besides; and bow stately and majestic does Christ look, and what a noble sight is it to see him bearing the standard before such a company! such a sight as this John had of him, at the head of a vast multitude of those shining ones, who were “clothed with white robes,” and had “palms in their hands,” having just obtained a glorious victory over their enemies. Rev. vii. 9, 13, 14. Or else, the intent of the word is, that Christ is a more escelleut standard-bearer than all others -.i there may be ten thousand persons who carry a flag, but none of them all are to be compared with him, either for comeliness, strength, or courage; none have such a choice and select company under them as he has; neither do any carry such a banner as he does, whose motto is love; and herein was he, who is “the lion of the tribe of Judah,” represented by that tribe, which of all the tribes of Israel pitched their standard first, and had the greatest number under it; see Numb. ii. 3, 4.
But these words by our translators are rendered, “thechiefest among ten thousand;” and the sense of them is no ways opposed by the former versions; for if he is “chosen out of,” and is “the standard-bearer among ten thousand,” then he must be the ehiefest among them; he is the chiefest among all the angels in heaven: for to “which of the angels said he at any time. Thou art my son,” &c. He is the Son of God in a higher sense than angels and men are; angels are the sons of God by creation, saints by adoption, but Christ is the Son of God by an ineffable generation; as he is God, he is the Creator of angels, and to him they pay homage and adoration; they are his servants and are at his command, whom he sends forth as ministering spirits, to do his pleasure;. and though as man, in the state of his humiliation and abasement here on earth in the days of his flesh, he was “made a little lower than the angels;” yet now in the very same nature in which he was abased below them, he is now exalted above them at the Father’s right hand; for “to which of the angels said he at any time. Sit on my right hand,” &c.; as Mediator, he has “obtained a more excellent name than they;” for the name of saviour or mediator is given to none of them; and as such they are beholden to him, though not to make peace and reconciliation for them, they having never sinned and incurred the divine displeasure; yet they are obliged unto him for confirming grace, to secure them in that state in which they stand. He is also the chiefest of all on eai’th, as well as of all in heaven; in all things, and over all persons, he has the pre-eminence; he is the Head of saints, their “everlasting Father,” and tender Husband; he is the great Master of the family, and” the
Ezra.aiid ShirhashirimRabbainloc. i Intelligesinsignein prig decern mlllibus, ut prae comparationem designet, Mercerus in loc. Insignitus prse myriade, Cocccius, Mayckius; insignius pra decern inillib«=, I’agninus.
firsl-bora among many brethren;” he is the King of saints, and Lord of the creation; and should be the chiefest, and have the chiefest place in the desires of our hearts, in the contemplations of our minds, the affections of our souls, and in our ascriptions of glory; for “he is the chiefest among ten thousand.”
Verse 11. His head is as the most fine gold; his locks are hushy, and black as a raven.
The church, having given a general description of her beloved in the former verse, pursuant to the request of the daughters of Jerusalem, does in this enter into a more particular commendation of him, and continues unto the end of the chapter: which commendation consists of ten particulars, two of which are in these words,
I. She describes him by his head; which, she says, “is as the most fine gold.”
II. By his locks; which “are bushy, and black as a raven.”
I. She describes “his head as the most fine gold.” Some think, that some ornameut of the head is meant, as a diadem or crown of gold: or else, the hair of the head; which though afterwards is said to be black, yet, being powdered with gold dust, looked of the colour of gold, especially with the rays of the sun upon it: as did the hair of Solomon’s youths that attended him, being thus decorated, as Josephus’ relates; and which custom of powdering the hair with gold, was used by some of the Roman emperors.’ By Christ’s head may be meant, either,
1st. God the Father who is in scripture called so: Thus the apostle says, in 1 Cor. xi. 3, “The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God,” that is, God the Father; which is to be understood of Christ as Man and Mediator; for as he is God, the Father is not his head; he is not above him,norsuperior to him in nature, power, or glory; for “being in the form of God, he thought it no robbery to be equal with him.” It is true, the Father is the first person in Trinity; but he is not first in order of time, dignity, nor causality; some of the fathers and schoolmeu have indeed said, that the Father, with respect to the other two persons, ‘%fons deitatis, principiuin, causa, the fountain of the deity, beginning, and cause thereof; these phrases are better let alone than used: but he may very properly be said to be the head of Christ, as ]Ian and Mediator; for as he is man, he is God’s creature, the work of his hands, “a body hast thou prepared me;” and so subject to him, and under his power and government; and in this sense are those words of Christ to be understood, where he says, John xiv. 28, “My Father is greater than I;”. being his Creator, Lord, and Head, And, 1. Christ as Man and
‘Antiquit. 1, 8. c. 7. .=. .3. Vid Bochart,
Hierozoic. par. 1. 1. 3. c. 9. col. 154. ‘CHD
aurum insigne, aurum purgatissimum, “r; aurum soli-Mediator, has his life from his Father; as he is God, his life is original and underived; it is not communicated to him from another: but his life, as Man and Mediator, is given him; he asked life of his Father, in the everlasting covenant, both for himself and for his people, and it was granted to him; and in this sense is that text to be understood, John v. 26, “As the Father hath life in himself, so hath he given to the Son to have life in himself;” as we derive our life from Christ, and have it maintained and supported by him: so Christ, as Man and Mediator, has his life from his Father, by whom also it is supported, he lives by him; “as the living Father hath sent me,” says Christ, John vi. 57, “and I live by the Father, so he that eateth me shall live by me;” and in this sense is God the head of Christ; he communicates life unto him, as Man and Mediator, and continues it in him. 2. Christ, as Man and Mediator, is subject to his Father, as the members of the body are to the head: thus, as God’s “righteous servants” he was sent by him about the great work of man’s redemption, was obedient to him, and carefully observed all the commands which he enjoined him; he still is, and will be to all eternity subject to his Father, api Man and Mediator; lor when all things shall be put under the feet of Christ, as King of saints, then he, “the Son, shall be subject to him that put all things under him, that God may be all in all,” 1 Cor. XV. 28. 3. Christ, as Man and IIediator, was gnided and directed, taught and instructed by his Father, what he should speak and what he should do, as the great prophet in Israel, and Saviour of the world; and this gives light to those scriptures, John v. 20, and viii. 28, and xii. 49, 50; and proves the Father to be the Head of Christ. 4. Christ, as Man and Mediator, was strengthened and supported in his work by his Father as his Head; this was promised him in the everlasting covenant; and was made good to him “in an acceptable,” suitable, and seasonable “time, in the day of salvation;” in the day he wrought out the salvation of sinners; which animated and encouraged him in the view of all that he was to go through; see Isa. 1. 8 — 10; and proved him to be the “Son of man,” whom God made strong for himself. Now this head of Christ “is as the most fine gold;” here are two words used in the Hebrew text, which both signify gold;’ the one signifies pure, fine, and shining; the other, strong and solid gold; and may also be rendered, the gold of Fez ;° from whence either the city of Fez had its name;“” or else, this gold had its name from the land where it was in abundance; and perhaps is the name with the gold of Uphaz, mentioned in Dan. x. 5, Jer. x. 9; and this being the best and finest gold, the church uses it to set off the glory and excellency of Christ’s head: not
dum, Buxtorf. ° Vid. Ainsworth, Bishop Patrick, and Sanctius in lou. Leo African. Descriptio. Africa;, 1. 3 p. 273.
that we are to suppose, as the apostle observes, Acts xvii. 29, that “the God-head is like to gold and silver,” &c., for no likeness and similitude can be formed of the Divine Being; and indeed the church seems to be almost at a loss what to compare this head to; but gold being the richest, most excellent, and durable metal, and the gold of Fez being the best of any, she uses this to set forth the glory of it by: and yet, as not being satisfied, she says, it is as “the most fine gold;” if there is any better, it is like that; or, as the words may also be rendered, “his head is as gold of gold ;* and it is as if she should say, I would compare it to gold, because I can think of nothing better, richer, and more glorious; but I cannot find gold good enough to compare to it: this is “the gold of gold;” there is none such elsewhere; the whole universe cannot furnish us with the like; he that is my beloved’s head, is “more glorious and excellent than the mountains of prey,” yea, than all the golden mountains of Peru. Or else,
2ndly. By Christ’s head may be meant, the divine nature in him ‘f which is the head, the chie*”, and principal nature in Christ; in which his highest characters are written, and which puts a glory and efl[icacy in all that he has done and suffered as Mediator; and it is this which supported him, and enabled him to go through the great work of man’s Ealvation: all divine perfections are in Christ, and these all shine resplendently in him, who is “the brightness of his Father’s glory, and the express image of his person;” this head is a head of pure, fine, and shining gold; “all the fulness of the Godhead dwells bodily in him;” and the glory of it is very manifest and conspicuous. Or,
Srdly. By Christ’s head may be meant, his headship over his church, or his regal power and government, which 1 rather incline to; thus he is represented, in Psalm xxi. 3, as having “a crown of pure gold” upon his head, denoting his royal dignity and authority: so Nebuchadnezzar, or the large and flourishing monarchy which he was ruler of, is set forth by an head of gold, in Dan. ii. 32 — 38. And now Christ, as Lord of the church, and King of saints, may be compared to “the most fine gold,” because his kingdom and government is the most excellent and glorious; it is managed with the utmost wisdom and prudence, and according to the strictest rules of justice and equity; his head is a golden one, and fit for the work he is called to, for in it “are hid all the treasures of wisdom and knowledge:” and therefore he is the only wise and just, as well as the only rich and powerful potentate in the universe: he is “King of kings, and Lord of lords;” all others receive their crowns and kingdoms from him, and are set up and put down by him at pleasure; and therefore it is by him that” kings reign, and
Aurum auri, Mercerus. Mercerus in loc. so
Theodoret. in loc. and Thorn. Eeda in Sanct. in loc.
Targum, Shirhaehlrim Kabba, Alshech, Yalkut
princes decree justice;” all the wisdom and prudence, justice and equity, which appear in any of the governments of this world, are but faint resemblances of what of this nature appear in Christ’s government ■, he is the “head of gold,” all the rest are but like “brass, iron, and clay.” 2. He is compared to fine gold, because his kingdom is pure and spiritual; it is “not of this world;” it consists in nothing that is worldly, earthly, and carnal; it is “not meat and drink, but righteousness, peace, and joy in the Holy Ghost.” 3. Because like gold, it is solid and substantial; it does not consist in external pomp and gaudy shows, as the kingdoms of this world, which yet are fading, transitory, and perishing; but this, though it does not come with observation, but looks mean and abject in its outward appearances: yet is all ot pure and solid gold, and will appear bright and glorious, when the gilt of others is worn off and gone. 4. It is compared to the most fine gold for the richness of it; Christ is the richest prince in the world; his riches are lasting and durable; they are unsearchable and incomprehensible; his kingdom is the richest o earth, and the meanest subject in it is a prince, nay, a king; that may be much more truly said of Christ’s subjects, what the proud Assyrian monarch said boastiugly of his princes, “Are not my princes altogether kings?” Christ’s meanest subjects are so; for lie has made them “kings and priests unto God?”Kev. i. 6. 5. Christ’s kingdom may be compared to gold, because it is lasting and durable: Christ’s “throne is for ever and ever?” there will never be any end of his government; nor of the increase of it, and of the peace and prosperity thereof; when all other kingdoms are destroyed, and all other rule, power, and authority put down, Christ’s kingdom will stand; it will be more visibly set up, and appear more glorious, and so continue for ever. Thus Christ, as Head of the church, and King of saints, may be compared to the most fine gold; which is the first particular she instances in, by which he may be known from others. The Jewish writers by this head of fine gold, understand the law, which is more to be desired than gold; as they do by the locks in the following clause, the several letters, sections, doctrines, and senses of it.
II. She describes him by his locks, which, she says, “are bushy and black as a raven.” By his locks may be meant, either,
1st. The thoughts,” counsels, and purposes of God, who is the Head of Christ; which, 1. Like the hairs of a man’s head are innumerable: the purposes of his heart concerning man’s salvation; his thoughts of love, grace, and mercy towards sinners, “cannot be reckoned up in order to him; they are more than can be numbered; the sum of them is so great,” that they exceed the sand upon the sea-shore. 2. Like bushy and black
and Jarchi in loc. Vajikra Rabba. parash. 19. Vid. Ainsworth and Sanctius in loc.
21.:
locks, are intricate, dark, and obscure, unsearchable and incomprehensible; God’s thoughts and purposes of distinguishing graces are out of our reach, and beyond our comprehension; and therefore are said to be “higher than our thoughts, even as the heavens are higher than the earth:” when we seriously consider that the great and infinite Being should pitch his thoughts of love from all eternity upon poor, sinful creatures; and upon some, and not all; and resolve on their everlasting salvation, and not on others; it obliges us to say, with the apostle, “O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” Rom. xi. 33. 3. Yet these thoughts and purposes of God’s heart, so far as they are made known to us, are like bushy and black locks of hair, very beautiful and delightful: how glorious and beautiful is the draught, the model and scheme of salvation, which was drawn in the eternal mind? with what exactness is it managed? what wisdom and grace appear in that “fellowship of the mystery,” which the gospel leads us into an acquaintance with? How precious are those thoughts of love which run through all, as well as “how great is the sum of them?” Or,
2ndly. By these locks may be meant, the multitude of believers,’’ which grow upon Christ, as the Head of the church; and these may be compared to hair for their number, their dependence on Christ, and their reception of life and nourishment from him, as has been observed on chap, iv. 1; and these being called locks of hair, may intend their being congregated in gospel-order, their being united in faith and love, and their walking together in all the ordinances of Christ; “endeavouring to keep the unity of the Spirit in the bond of peace.” Now saints being thus joined together in holy fellowship, having a strict regard to Christ’s truths and commands, do much adorn the Head, Christ Jesus; and are a lovely and delightful sight to spectators; see Col. ii. 5. And these locks are said to be, 1. Bushy; the word may signify heaps f and so denotes the multitude of believers that spring from, and have their dependence on Christ, the Head: or it may be rendered, thick,’’ being well-set; or pendulous,* hanging down in a beautiful order: and this may intend the ornament that believers are to Christ; “children’s children are the crown of old men;” believers are “a crown of glory to Christ;” they are “a royal diadem in his hand,” and upon his head: or it may be translated, crisp or curled;’ and so be expressive of the hardness and strength
FoHot and Alcuin in loc. Greg. S. Thom. Beda, and Carpath. in Sanct. in loc. So these locks are interpreted of the disciples of the wise men, by R. Judah. in Shirhashirim Rabba in loc.” c’^nST cumuli, tumuli, Schindler. Lex. Pentaglott, fol. 1972. .so Targum, Abeu Ezra, Mercer, and Ainsworth.in loc.
par. 2. 1. 2, c. 10. col. 199 and so the Syriac, Arabic,
of believers; curled hair k being the strongest and hardest: believers though weak in themselves, yet are strong in Christ; not only to perform duty, but to withstand enemies, and endure hardness as good soldiers of Christ Jesus; they are “strengthened with all might in the inner man,” to fight the Lord’s battles, are undaunted in their spirits, and immoveable as a rock. 2. They are said to be “black as a raven;” saints are black with original and actual sin, as they are also with infirmities, reproaches, scandal, and persecution; they have mean thoughts of themselves; and though exalted on the Head, Christ, yet look upon themselves as (he least of saints, and chief of sinners: though I rather think, this does not intend their blackness by sins, infirmities, &c., nor their humble thoughts of themselves; but rather, their real beauty, which they have from Christ, and that ornament and glory which they are unto him. Or else,
3rdly, By these locks may be meant, Christ’s adiiiinistrat ions in the discharge of his kingly oSice: and this seems to me to be the best sense; for, as by his head, is intended his regal power and government; so by his locks, the administrations of it; which though sometimes dark, intricate, and obscure, being attended with severity to his enemies, and so may be said to be bushy and black; yet being managed with the utmost wisdom and prudence, and according to the strictest rules of justice and equity, look very beautiful and comely, and are admired and wondered at by all the saints; see Rev. xv. 3, 4.
Moreover in general these bushy and black locks of Christ may denote, 1. The fulness of wisdom which is in Christ; curled hair is a sign of an hot and dry brain, ‘’ which produces acuteness and sharpness of wit: all wisdom is in Christ; he is the wisdom of God; who has not only fulness of it for himself, which is requisite to qualify him for, and carry him through the work he is engaged in; but has also a fulness of it for the saints, to whom “he is made of God wisdom as well as righteousness.” 2. His youthful strength, vigour, and courage, of which his black hair is accounted a sign in Rev. i. 14. Christ’s hair is to be as white as wool, as white as snow, to denote his senile gravity; that he is “the ancient of days,” who exists from everlasting to everlasting: but here his locks are said to be black, to set forth his juvenile vigour and strength, which is always in its bloom, without any change or alteration: he is the mighty God in his highest natui’e, and “mighty to save,” as Alediator; he gave the fullest proofs of his strength and courage in fuMUand Fithiopic versions; and according to Castell, this is the best sense of the word, vid. ejus Annot. in Ethiop. vers. Crispaturae capillorum, Buxtorf.
.”). c. 3.
ing all the law required, in bearing all that justice inflicted, and in conquering all his and our enemies. 3. These black locks set forth the beauty of Christ: black hair was accounted the most beautiful, not only by the Jews but by the Romans; as is manifest from what is said by many of of the poets,’ concerning both men and women: it was very desirable to them; insomuch that those, whose hair was not naturally black, used various ways and methods to make it so, and among other things, both Pliny i- and vElianus ’ tell us, they used the eggs, brains, and blood of ravens for that purpose. Now when Christ’s locks are said to be black as a raven, the meaning is, that he looks exceeding beautiful, being “fairer than Absalom,” or any of the children of men; his black shining locks, hanging down in a beautiful order from his head of gold, make him look very stately and majestic: and as the blackness of the raven is a very fine black, and what is natural to it, and not made by art; so the beauty of Christ is exceeding great, it is natural to him; it is not derived from another, as ours is from him, but what is original, underived, and essential to him, and this proves him to be the most excellent beloved, and “the cbicfest among ten thousand.”
Verse 12. His eyes are as the eyes of doves, by the rivers of water, washed with milk, and fitly set. This is the third instance of Christ’s beauty, or distiugnishing character of him, which the church gives to the daughters of Jerusalem, whereby they might know him from others; having described him by his head and hair, she here describes him by his eyes; the order and method in which she proceeds is very just and natural. By his. eyes may be meant, eithei%
First. The gifts and graces of the Spirit which are in Christ, as Man and Mediator;’” who is represented, in Rev. v. 6, as a lamb that had been slain for the sins of men, with seven eyes, which are said to be “the seven spirits of God;” not that there are seven personal, distinct, divine subsistencies, which are called so: but the phrase intends that variety, fulness, and perfection of the gifts and graces of that one Spirit of God, who is the third person in the blessed Trinity; which gifts and grace of his, being bestowed on Christ, as Man and Mediator, furnished and qualified him for his work; of which seven spirits or various gifts of the Spirit, which he received for this purpose, you may read in Isa. xi. 2 — 4. Now these may be said to be “as the eyes of doves by the rivers of water;” because the Spirit of God did in
‘Spectandum nigris oculis nigioque capillo, Horat. de Arte Poet. v. 37. Et Lycum nigris oculis nigroquecrine decorum, ib. Sermon. 1 1. ode 32. v. 11. Led a fuit nigra conspicienda coma, Ovid. Amor. 1. 2. eleg. 4. V. 42. !■ Lib. 29. c. 6. ‘De Animal.
1. 1. c. 4S. m So Theodoret. and Tres Patres
apud Ibid. Thorn. Auuiu. Beda, and Kuptrt. in Sauct in loc.
an eminent and public manner descend upon him, as a dove, at the time of his baptism in the river of Jordan: and they may also be said to be as doves, or as the eyes of doves “washed with milk,” to express the purity and holiness of his nature, sanctified thereby; for, as Man and Mediator, he was holy, harmless, undefiled, and separate from sinners: likewise they may be said to be as the eyes of doves fitly set, or set in fulness, because the Spirit was not given to him by measure, but in fulness; the whole fulness of the gifts and grace of the Spirit is given to him; and therefore he appears “full of grace and truth,” and from hence they are communicated unto men. Or else.
Secondly. By his eyes may be meant the church’s teachers,” or ministers of the Gospel; who, as they are the mouth by whom Christ speaks, so they are his eyes, by whom he sees, provides for, and watches over his church and people; and therefore are called walchmen, whose business is to watch for, and over the souls of men: these are the eyes which give light unto, guide, and direct the members of Christ’s body; who point out unto them the way of salvation, and guide their feet into the way of peace. Now these may be said to be as the eyes of doves, on the account of those dove-like gifts of the Spirit, by which tlicy are fitted for their work, and made able ministers of the New Testament; also for their honesty, faithfulness, and simplicity in preaching the everlasting gospel; and likewise for that harmlessness and innocence, which do and ought to appear in their lives and conversations. These may also be said to be as doves, or as the eyes of doves by the rivers of water, which may intend the scriptures of truth ;° for as doves delight to sit by rivers of water, so do the ministers of the gospel delight to be reading of, and meditating upon the scriptures, which is their work and business: and from hence they fetch the doctrines they preach to others; they speak according to the oracles of God; and that “not in the words which man’s wisdom teacheth; but which the Holy Ghost teacheth, comparing spiritual things with spiritual,” 1 Cor. ii. 13. Likewise they may be said to be as doves, or as the eyes of doves washed with milk, because of their light and knowledge in the gospel, which is the sincere milk of the word; whereby they are made capable of feeding others with the jjlaiu and wholesome truths of the Gospel; or else this phrase may intend that pure and spotless conversation, which they ought to lead as exampks to others in faith and purity. They may also be said to be fitly set; “for God hath set some in the church, first apostles, secondarily prophets, thirdly teachers,” &c., 1 Cor. xii. 28; this was the
“Isidore. Foliot, and Alcuin in loc. and Greg. Nysscn. in Cant Ilomil. l.?. Ambros. in Ps. cxviii. octon. 15. col. 1009. and Psellus apud Theodoret. in loc. and Carpathius in Sanct. in loc. They are interpreted of the Sanhedrin.by the I’argum and “ahwhashirim Rabba in loc.” The Jews, in Shirhashirim Rabba and in Yalkut in loc. understand by Ihcra the waters of the law.
SfiNCx OF SOXGrS. fit and beautiful order ia which the first ministers of the Gospel were placed by God himself; and indeed all the ministers of it are fitly set in the more eminent part of the body, the chmTh, to overlook, direct, and be useful to the several members of it. But these seem rather to be the eyes of the church, than the eyes of Christ, which also are compared to dove’s eyes in chap. i. 15, and iv. 1, as has been there observed; and therefore I choose rather.
Thirdly. To understand by these eyes, the om uiscience of Christ: R. Abeu Ezra seems to understand them of God’s omniscience; for his comment is that text in Prov. xvi. 3, “The eyes of the Lord are in every place.” Christ is the omniscient God; every creature is made manifest in his sight, all things are naked and open unto the eyes of him with whom we have to do; who is the living Word; and a critical Discerner of the thoughts and intents of the heart: in the days of his flesh here oa earth he needed not that any should testify of man; for he knew what was in man; and gave convincing proofs to the scribes and Pharisees, that he was well acquainted with the secret thoughts of their hearts: Peter bore a noble testimony to Christ’s omniscience, when he appealed to him, saying, “Lord, thou knowest all things, thou kuowest that I love thee.” Aud indeed was he not the omniscient God, how could he be capable of acting as the Head of his church, or as the Mediator between God and man, or of judging the world at the last day? but then lie will give au incontestible proof of this Diviue perfection being in him; he will let all the churches, and all the world know, that he it is which searcheth the reins and hearts. Now when these eyes of Christ’s omniscience are fixed on persons in a way of wrath and anger, they are said to be as flames of fire; especially when fixed upon heretics, idolaters, false worshippers, or any of his and his church’s enemies; see Rev. i. 14, and ii. 18, 20-23, and six. 11, 12, 15; but when they are fixed in a way of special love and grace upon his own people, they may be said to be,
1st. As the eyes of doves, which are loving, lovely, clear, and chaste. 1. Christ’s eyes may be said to be as doves, because of the lovingness of them; the eyes of doves are not fierce and furious, as the eyes of some creatures are; there are no fury in Christ’s eyes, as fixed upon his people: “The eye of the Lord is upon them that fear him, upon them that hope in his mercy;” that is, his eye is upon poor trembling sinners, who come to the throne of grace and prostrate themselves at his feet, humbly imploring his grace and mercy, and venturing on him as siuuers ready to perish; his eye is upon them all the while; not to destroy them, and cut them off from his sight, but to deliver their soul from death, and to keep them aliv.e in famine: his eyes are upon all his righteous ones; not to cut off the remembrance of them from the earth.
which he threatens to the wicked, but to deliver them out of all their troubles: his eyes are upon all creatures, and all things, for they run to and fro throughout the whole earth; but then it is lo show himself strong in the behalf of them, whose heart is perfect towards him; his eye of love is always upon his people, to succour, relieve, protect, and defend them: his eye is upon them under all their trials, temptations, desertions, sorrows, and afflictions; his eye is upon them when in the furna(ffe, to observe the exercise of their trace upon him, their carriage lo him; and when tried, to deliver out of it: for his eyes behold, and his eyelids try the children of men. 2. They may be compared to dove’s eyes, because they are lovely, as well as loving; and it is for this reason he compares the church’s eyes to doves, in chap. i. 15, and iv. 1. Every part of this description serves to set ofi” the beauty and loveliness of Christ’s eyes; they are said to be “as the eyes of doves by the rivers of water,” because doves delight to sit there; where being pleased with the pui-e and purling streams, their eyes look more quick and lively, and so more beautiful and lovely. Also they are said to be as doves, washed with milk, either as milk-white doves, which look very pleasant and delightful; or as doves washing themselves in streams of water, look as clean as if they had been washed in milk: likewise they are said to be as the eyes of doves fitly set; that is, neither too much staring out,? nor too much sunk within; neither hollow-eyed or goggle-eyed, which are both extreme deformities in the eye. 3. They may be compared to dove’s eyes, because of their clearness and perspicuity; Christ’s eyes are so clear, he is so sharp-sighted, that he can see all persons, and things in all places, at oue view; for “the eyes of the Lord are in every place, beholding the evil and the good:” more especially his eyes behold, and he takes cognisance of his own people; these he knows by name, and distinguishes them in his care and affections from all others; he sees and knows all their wants perfectly well, is able to supply them, and has a heart to do it; and seeing that “all things are naked and open unto him, with whom they have to do at the throne of grace,” they are encouraged to come thither with the greater boldness: lie sees and knows all the contrivances and designs of wicked men against his people, though formed in the dark; for the darkness and the light are both alike to him; his eyes are so clear, sharp, and penetrating, that there is no darkness, nor shadow of death, where the workers of iniquity may hide themselves; and this makes much for the comfort of his people, as well as serves to command and set ofi’ the loveliness and excellency of hira. 4. They may be compared to dove’s eyes for their (aithfulness and chastity: Christ is faithful to God, who appointed him to be the Mediator and Saviour of his people; and to that covenant of grace which he made with him;
p Vid. .Jarchi in loc.
in which he promised many things, which are fully performed by him; and he received many blessings of grace for his people, which he is faithful to distribute unto them and bestow upon them: he hath given meat to them that fear him, as an indication that his eye is upon, and that he will ever be mindful of his covenant; he has a respect unto it, and therefore calls those by his grace, and brings them to glory, who are interested in it: also as the eye of the dove is only upon its own mate, is faithful and chaste unto it, and “has no regard to any other; so Christ’s eye of love is only upon his church; as she is his dove, so she is his only one; hence he says, “my dove, my uudefiled, is but one;” and as he loves her above all others, so he loves none but her with his special and peculiar love in which he always rests and continues.
2ndly. Christ’s eyes of love, as fixed on his own people, are as the eyes of doves by the rivers of water. Now this sets forth the loveliness and beauty of Christ’s eyes, as has been already observed; the eyes of doves being more brisk, quick, and lively, when sitting by rivers of water, where they are delighted in and pleased with the clear and running streams thereof: and may also lead us f o observe these two things: 1. The fixedness and constancy of Christ’s eye of love being set upon his own people: doves sitting by a river side, keep their eyes fixed upon the purling streams; and in drinking, as Plinyi observes, do not resupinare colla, erect their necks, and lift up their heads, but keeping their eyes fixed upon the water, drink a large draught of it in the manner of beasts; Christ, being sweetly delighted with his own people, has fixed his eye upon them, and never removes it from them; he withdraweth not his eyes from the righteous; his eye was upon them before time, continues so in time, and will be so to all eternity; for having loved his own which were in the world, beloved them to the end. 2. It may intend the object of Christ’s love: some of the Jewish writers,”’ by the rivers of water, would have their schools and synagogues intended; where the waters of the law flow, the difiiculties of it are explained, and its proper senses given; but they may be much better understood of gospel-churches, made up of righteous persons; who are justified by Christ’s righteousness, sanctified by his grace, sprinkled with the clean water of the everlasting covenant, and who have low, mean, and humble thoughts of themselves; on such as these Christ’s eye is fixed, and to these he looks; see Isa. lxvi. 2; here the ordinances of the gospel are administered in their purity, the waters of the sanctuary flow, the doctrines of grace are powerfully preached, and souls hereby much delighted and refreshed.
Srdly. These eyes of Christ are said to be as the
1 Lib. 10. c. 34. ‘TargiimandR. SolT.Jarchi
m loc. Alba Palestino Sancta colun ba Syro, TibuUus. 1. 4. eleg. 7.. n^Q ^3? ad plenitudmem, Tigurine version, Bochartjuxta, Vatablus, so some in Brightman; juxta fluenta plenissima,
eyes of doves washed with milk; and this is expressive both of the beauty and clearness of them, as has been already observed: eyes, when washed, are clearest, and so most lovely; like milk-white doves, which look the most beautiful, especially when they have just washed themselves: respect may be had to the colour of doves; white doves were had in esteem in Palestine and Syria.’ And this may also intend the purity of Christ’s eyes, who is of purer eyes than to behold evil, with any pleasure or approbation; and likewise the meekness and mildness of them: his eyes are not red and furious, but look as if they had been washed with milk, being full of mercy, pity, and compassion to poor sinners; his heart is full of it, and his actions, as God-man and Mediator, give the strongest proofs of his being a merciful as well a faithful lligh-priest. 4thly. These eyes are said to be fitly set, or fitting by fulness ;« that is, by full channels of water. Christ himself is as rivers of waters, which denote the fulness and abundance of grace that is in him; and by these full fountains of grace, life, and salvation, he sits, dwells, and abides; and thither he, “the Lamb in the midst of the throne,” leads his people. Or the words may be rendered, “sitting in fulness;”° and so it expresses the loveliness and beauty of Christ’s eyes, as has been already observed; his eyes were neither sunk too low within, nor stood too much out, but exactly filled their holes; they were fitly set as diamonds in a ring, or as precious stones in the breast-plate of the high-priest, which exactly filled the cavities which were made for them, and therefore were called stones of fulness; see Exod. xxv. 7, and xxviii. 17, 20; so R. Solomon Jarchi and R. Aben Ezra understand the words; though they may be better translated, “sitting upon fulness.”” Christ’s eyes are set or sitting, 1. Upon the fulness of this world: “the earth is the Lord’s, and the fulness of it:” as he has a right unto it, so his eyes are upon it; for “his eyes run to and fro throughout the whole earth;” they are in every place at one and the same time, beholding at one view the evil and the good, all their persons, and all their actions; his eye is upon that vast number of persons and things that fill the whole universe, and upon the large variety of actions performed there: now this sets forth the exteusiveness of Christ’s omniscience, and that general and universal knowledge he is possessed of; which sense is much favoured by R. Sol. Jarchi’s note on the words. 2. Christ’s eyes were set, or sitting upon the fulness of time, in which he was to come into the world, and perform the great work of redemption: for as he was appointed to be the author of this work, and the persons were pitched upon whom he was to redeem, so the time was also fixed when he was to do it; and this is called” the fulness of
Vulgate Latin, so the Septuagint, Syriac, and Arabic versions. “Siti insitione. Junius and Tremelliu.s, Piscator.” Super plenitudlnem, Montanus,
Mercerus.
time,” in Eph. i. 10, Gal. iv. 4; and now, from the first making of the everlasting covenant, down throughout the whole Old Testament dispensation, Christ’s eye was fixed on this fulness: waiting, watching, as it were; longing till the time was come, when he should appear in human nature, and do the work which his heart was so much set upon; witness his many appearances in a human form before his incarnation, and the frequent notices he gave of -his near approach. 3. Christ’s eyes are set, or sitting upon his fulness, the church, whom in the fulness of time he came into this world to redeem; the church is called so, in Eph. i. 23; which “is his body, the fulness of him that filleth all in all;” and then is she, and will she appear to be so, when alibis elect ones are called by grace; and these all filled with these gifts and graces of the Spirit designed for them, by him who is ascended to fill all things; and more especially when they are all grown up in proportion, unto the measure of the stature of the fulness of Christ; now Christ’s eye is upon his church, and upon every member of it, until all this is done: and will be so when time shall be no- more. 4. His eyes were, and still are set, or sitting upon the fulness of the Gentiles, until that is brought in; his eye was upon them in the everlasting covenant; therefore both he and his Father thought fit that he should be not only the Redeemer of Israel, but a light to the Gentiles also, and be God’s salvation unto the ends of the earth; his eye was upon them during the Old Testament dispensation; and therefore gave out many promises and prophecies concerning their calling; his eye was upon them when he died and suffered: and therefore he became a propitiation, not for the Jews only, but also for the Gentile world; his eye was upon them when he gave the commission to his disciples to preach the Gospel; and therefore bid them “go into all the world, and preach it to every creature;” which he owned for the conversion of thousands; and his eye is still upon them, and will be so, until all those other sheep are brought in which are not of the Jewish fold. 5. His eyes are set, or sitting, on his own personal fulness as God; for “in him dwelleth all the fulness of the Godhead bodily:” his eye was upon this when he undertook the work of redemption, and so it was when he was actually concerned in it; therefore he failed not, neither was he discouraged; this supported him under it, and comfortably carried him through it. 6. His eyes are set, or sitting upon his fulness as iIediator; which is a dispensative, communicative fulness put into his hands, to be distributed to his people; and his eye is continually upon it, to supply the wants of his people out of it, under all their straits, difficulties, temptations, sorrows, and afflictions; and where Christ’s eyes are fixed,
V’n’5 maxillae ejus, Pagninus, Jlontanus, Marchius, Michaelis. y Sanctius, Cocceius, Aiusworth, Marckius, Michaelis. ‘Sicut areola? aromatum
consitae a pigmentariis, V. L. similes sunt areolis
there should ours be; also; we should be continually looking to, and be strong, not in ourselves, but in “the grace which is in Christ Jesus.”
Verse 13. His cheeks are as a bed of spices, as sweet flowers; his lips like. lilies, dropping sweet smelling myrrh.
In these words are the fourth and fifth particular instances of Christ’s beauty; for having described him by his head, locks, and eyes, she here describes him by his cheeks and lips; still keeping in a beautiful and regular order in her description of him. And,
First. She describes him by his cheeks; which, she says, “are as a bed of spices, as sweet flowers;” by which we are to understand, not the smooth and naked cheeks, but with hair growing upon them, which best suits with the metaphor of a bed of spices; for as aromatic plants and sweet-smelling flowers bud out, and„ spring up from a bed of spices, and make it look very beautiful; so the hair of a man’s beard puts itself forth, and grows upon his cheeks, or jaws,” as the word may be rendered, and makes him look very graceful and majestic; R. Aben Ezra understands by his cheeks, his beard; as also do many Christian Interpretars.’ And this was literally true of Christ; who was not “an infant of days,” but a man grown up, when he suffered in the room and stead of sinners; as is manifest from his “giving his back to the smiters, and his cheeks to those that plucked off the hair.” The cheeks rising, and being a little elevated, are fitly described by beds in a garden; or fragrant flowers, or fruit trees, reared up in the form of towers, as some render the word, or pyramids; or by a dish of sweetmeats placed in such a figure; and the hair of the cheeks or beard, are aptly represented by spices, rising up from a bed of them; and all denote the beauty, savour, and majesty of Christ: or, as the Vulgate Latin version, “as beds of spices set by confectioners;”’■ not as aromatic plants, set in rows by the gardener; but as the spices themselves, set in rows, by the confectioner in vessels, or placed in such a manner in his shop to be sold,^ which being of various colours, especially red and white, the cheeks, for colour and eminence, are compared to them. And being taken in a mystical and spiritual sense, may intend, either,
1st. Believers, who are the hair of Christ’s cheeks, as well as of his head; these grow upon him, receive their life and nourishment from him, and are ornamental to him: these are as “a bed of spices and sweet flowers:” for, being, “perfumed with the myrrh and frankincense,” of his grace, they ascend upwards in the exercise of faith, hope,
aromatum and turribus seplasiaria; Offlcinae, Tigurine version. Vid. Fortunat. Schacc. Eleochrysm.
Sacr. 1. I.e. 18. p. 90.
and love, as” towers of perfumes,’’ as the words translated sweet flowers may be rendered; they are fruitful in themselves, like a spicy bed, odoriferous to Christ; and delightful to each other. Or else,
2ndly. The graces of the Spirit which are in Christ as Man and IMediator: these, lilie the hair of a man’s beard which grow upon his cheeks, adorn the man Christ Jesus, and render hira very lovely and graceful; these grow in large numbers on him; he is “fuil of grace and truth;” and though there is a large communication of grace made daily to believers from this fulness which is in Christ; yet it is no way lessened thereby, even as the hair of a man’s beard, which the ofteuer cut, the thicker and faster it grows. Now these lovely cheeks thus adorned, may be said to be “as a bed of spices, as sweet flowers,” because of their beauty and loveliness; no spicy bed, set and filled with aromatic plants and sweet-smelling flowers, can be more lovely and delightful to the eye of sense, than Christ, with all his grace, is to the eye of faith; the reason why he appears to a believer, “fairer than the children of men,” is, because grace, in all its fulness, “is poured into his lips:” also they may be compared to these, because of the sweet odour of them; the elBuvias of the sweet flowers and most fragrant spices growing in large numbers, in beds of them, cannot be more grateful to the smell, than the graces of Christ are to believers; and therefore they are compared to ointments, the savour of which cheers the minds, and attracts the hearts of his people to him: this oil of gladness being poured plentifully on his head, runs down his beard, and so to every part of his garments; which makes them all “smell of myrrh, aloes, and cassia;” and renders hira, and all that belong to him, sweet, savoury, and delightful to his saints. Likewise they may be compared to “a bed of spices and sweet flowers,” because of the variety of them; as in an aromatic garden there are various beds, and in those beds various spices, plants, and flowers; so there is in Christ a variety of the gifts and graces of the Spirit; there are diversities of gifts, and all sorts of grace, which make up that fulness, from whence believers receive grace for grace. Or else,
Srdly. This may be expressive of the manliness and courage, prudence, gravity, and majesty of Christ; when the beard appears in men like “a bed of spices,” thick and well-grown; it is a manifest indication that they are grown up to the estate of men, and are at years of discretion. Now Christ’s manliness and courage appeared in his boldly rel’uting the errors of the Pharisees and Sadduces; and in preaching fhe everlasting gospel, though he often ran the risk of his life in doing it; and to the very last he
*” CnpIO mbl20 turriculie pigmentorum, Mercerus; turribus pigmentorum, Marckius; condibore a noble testimony to it, and “witnessed a good confession” of it before many witnesses; as also he gave a manifest discovery of it at the time of his being taken by his enemies; as well as in Pilate’s hall, where he was smitten, buffeted, scourged, mocked, and spit on; and yet in the midst of all, discovered the greatest undauutedness and composure of mind; but never more than while he was bearing his Father’s wrath, and the strokes of divine justice, grappling with his and our enemies, and undergoing a painful and ignominious death: for under all this he failed not, neither was he discouraged. His “cheeks being as a bed of spices,” show him to be endued with manliness and courage, which he thus discovered; as they also show his prudence and gravity, which he manifested in all his discourses, questions, and answers; for “in him are hid all the treasures of wisdom and knowledge;” for at twelve years of age, when the lovely down scarce appeared upon his cheeks, he discoursed with so much wisdom and gravity, put such questions to the doctors, and returned such answers to theirs, as tilled them with wonder and surprise: and much more did he so, when his “cheeks were as a bed of spices;” when he was grown up to man’s estate, and was entered upon his public ministry; he spake with so much wisdom and authority, that his auuience was amazed at him; he dealt so prudently, according to the prophecy of him, that the subtle Scribes and Pharisees did not care to meddle with him; for as they could not answer his questions, so they dare not put any to him; his enemies themselves being witnesses, “never man spake like him.” Aud this prudence and gravity of his appeared throughout the whole conduct of his life; his words were with power and authority; his deportment was grave and serious; and his walk and conversation, as it was in all holiness and righteousness towards God, so it was in all wisdom and pruUence towards men.
But if by cheeks, we understand that part of the face as smooth and naked, without the additional consideration of hair upon them; then by them may be meant, either,
1st. The seriptui’esof truth. “^ The Targum understands them of the two tables of stone, which were written in ten lines, like the rows or beds of an aromatic garden, productive of acute and delightl’ul senses; much to the same purpose does II. Solomon Jarchi give the sense of them: but it seems better to understand them of the whole word of God, the scriptures both of the Old and New Testament. These are as it were the cheeks or face of Christ, which represent and set forth the glory of his person, the virtue of his blood, the excellency of his righteousness, and the riches of his grace; these may be said to be “as a bed of spices, as sweet flowers,” being in several distinct plots or beds: for this garden of the scriptures
mentorum, Schmidt. Michaelis.” So Foliotauii
Tit. vers, in loc. and Carpatliius in Situct m loc.
i:j.]
was not thrown up at once, and formed in that beautiful order in which now it is; but first one spicy bed was made, and then another; for “God •dt sundry tiaies, and in divers manners, spake in times past unto the fathers by the prophets;” these beds are set with a variety of “exceeding great and precious promises,” and escelleat doctrines; which the meditating soul, like the industrious bee, sucks much sweetness from: all those excellent spices, and sweet-smelling flowers which grow here, have their different usefulness; for “all scripture is given by inspiration ot God, and is profitable for reproof, for correction, and for instruction in righteousness,” 2 Tim. iii. 16. And as aromatic plants” and fragrant flowers are delightful to the eye, sweet to the smell, and refreshing to the senses, so are these truths and promises; they are like “apples of gold in pictures of silver “to the eye of faith; diffuse a delightful odonr to the smell, give a savour of Christ’s knowledge, when and wherever explained; and being held in the hand of faith, refresh all the spiritual senses, and are “the joy and rejoicing of the heart.” Or else,
2ndly. By Christ’s cheeks, may be meant his presence with his people, nd the manifestation of himself unto them in his word and ordinances. Thus the presence of God is frequently called his face in scripture; as when saints are said to seek his face, or he is said to hide his face from them: which are to be understood of God’s withdrawiil his presence from them, and their desire of enjoying it: thus Christ’s presence with his people may be set forth by his cheeks or face; which, lhen they enjoy, they see him in his beauty, behold him in his glory, and are ravished with his love: and this may be said to be “as a bed of spices, as sweet flowers;” for nothing is so desirable and delightful to. believers as this; walking in the light of Christ’s countenance, is far preferable to walking among beds of spices, where the most fragrant plants and odoriferous flowers grow: nothing that is earthly and sensual, with all its affluence and pleasure, can so strike the carnal senses, as the presence of Christ does the spiritual ones. Or else,
3rdly. The cheeks being the seat of modesty, bnshl’uluess, and blushing, may intend the humility of Christ; which appeared in his assumption of our nature, and throughout the whole course of his life, and more especially at his death: and this is a very great ornament to him, and renders him very delightful to his people. How lovely does the meek and lowly Jesus look 1 how beautiful are those blushing cheeks of his, who, though he was “equal with God, yet was found in fashion as a man!” and though possessed of all divine perfections, and transceudeut excellencies, yet always
d In Hercul. Gall. Lib. 21. c. a. Theophrast
apud Athen, Deiphnosophist. 1. 15. c. 8. p. 681. So Tertullian speaks of both lilies, that is, the white and red, De Corona, c. 14. ‘Iu Mieu..’iheviith, c. s.
spoke modestly of himself; and did not seek his own, but his Father’s glory, and the good of his people.
Secondly, Which is indeed the fifth particular instance of his beauty, she describes him by his lips; which, she says, “are like lilies, dropping sweet-smelling myrrh:” lips being the instruments of speech, and those compared to lilies, may be expressive of florid language and eloquence; so Lucian describes the Trojan orators as having a lilian voice, that is, a florid and eloquent one. And by lips may be meant the words of Christ; which are like lilies, 1. For purity; “the words of the Lord are pure words, as silver tried in a furnace of earth purified seven times:” Christ’s words are free from all pollution and defilement, from all scurrility and raillery, from all deceit and hypocri.sy, and from all human mixtures whatever; and therefore his viord is called “the sincere milk of the word.” 2. His lips are compared to lilies for the beauty of them; and I suppose that not white lilies are here meant, but purple or red lilies; of which Pliny speaks, the flower of which, ,he says, some call the rose lily; so Maimonides’ speaks of red lilies, by which he interprets TiTi, the rose: which, he says, have a good smell, and of them it is said, his lips, like lilies. Cant. v. 13, and also R. Alshech on the text: the best of these grew in Syria, in Antioch, and Laodicea ;B and these best suit with lips; for not white, but leu lips,*” are accounted the most beautiful; and therefore Christ compares the church’s lips to “a thread of scarlet,” in chap, iv. 3. There is a beauty and loveliness in all Christ’s words; they are pleasant ones; they are gracious words, or words of grace, which drop from his lips; and indeed how can his lips drop any other? his speech cannot be but always with grace, and with gracefulness, when grace itself is poured into his lips. 3. They may be compared to lilies for the fineness, thinness, softness, and delicateness of them: thinness, as well as redness, adds a beauty to the lips: Christ’s voice was not heard, his lips did not move in setting forth his own praises; for he sought not his own, but his Father’s glory; he did not speak for himself, but his words and actions spoke for him; he did as Solomon advised, Prov. sxvii. 2, “Let another man praise thee, and not thme own mouth, a stranger, and not thine own lips.” 4. They may be compared to lilies for the sweet odour of them: Christ’slips drop “sweet-smelling myrrh;” his words, his gospel, and the doctrines of it, diffuse an agreeable savour; to some they are “the savour of life unto life;” and though they are “the savour of death unto death” to others, yet that does not arise from Christ’s words in themselves; but is owing to their being rejected.
6. Midrash Esther.fol. fil. 1. b Dioscorides in
Fortunat. Schacc. Eleochrysm Sacr. 1. I. c. 27. p. 134. so in Eygpt. Herodot. Euterpe, sive 1. 2. 9. 92. Kosca, lubra. Martial, roscum os, Virgil.
slighted, and contemned by men. 5. They may be compared to lilies for the glory and majesty of them: Christ says that “Solomon in all his glory was not arrayed like one of the lilies of the field;” Christ’s words come with authority, and are clothed with power; “the voice of the Lord is powerful, the voice of the Lord is full of majesty,” Psalm xxix. 4.
Again these lips of Christ are said to drop “sweet-smelling myrrh;” for the construction is not with lilies, but with lips; for myrrh does not drop ‘from lilies, but may be said to do so from Christ’s lips; though some’ think, the allusion is to the crowns, made of red or purple lilies, worn at nuptial feasts, on which were poured oil of myrrh, and so dropped from them; but it is from the lips and not lilies, the myrrh is said to drop. And here we may consider, 1st. The matter of those words which drop from Christ’s lips, which is said to be as “sweet-smelling myrrh.” 2ndly. The manner of the delivery of them, which is dropping.
1st. The matter of Christ’s words is like “sweet-smelling myrrh.” 1. Grateful and acceptable as such; Christ’s lips drop the “sweet-smelling myrrh” of peace and reconciliation to rebellious sinners, pardon to guilty ones, rest to those that are burdened, comfort to the distressed, and life to all his people; this he did in the days of his flesh, and still continues to do by his ministering servants; who are his lips, by whom he speaks, and are thought by some’’ to be chiefly intended here: and so will his lips drop “sweet-smelling myrrh,” the words of eternal life, when he shall say, “come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” 2. His lips drop words, for matter like “sweet-smelling myrrh,” preserving from rottenness, putrefaction, and corruption: Christ’s words preserve from the corruption of sin; his doctrines are “according to godliness;” they are so far from having a tendency to encourage persons in sin, that they are the best antidote and preservative against it: the doctrines of grace teach us “to deny ungodliness and worldly lusts;” they are the means of implanting and maintaining principles opposite to them: they also’preserve from the corruption of false doctrines, which are pernicious to souls, and “eat as do a canker:” but Christ’s words are wholesome ones; and those whose hearts are established with them, are not “carried about with divers and strange doctrines;” nor are they “tossed to and fro with every wind” of error, but retain their stedfastness in Christ Jesus: likewise wherever Christ’s words come with power, they preserve from going down to “the pit of corruption;” for Christ says, that whosoever “keeps his sayings, shall never see death,” that is, the second death.
‘Schaccus. ut. supra, 1. 1. c. 28. p. 138, 139. •’ Arabros. in Ts cxviii. octon. 18. col. 10-)7. rscllus apud Theodoret. id loo. Carpath. and Ku-
2ndly. The manner of the delivery of Christ’s words; which, as the matter of them is grateful, this is grateful, and is said to be dropping. 1. Gradually, and not all at once: Christ did not speak all at once to his disciples, but by little and little, as they were able to bear it; they had not their light, knowledge, and comfort all at once; no more have saints now, nor must they expect it; we are first babes, then young men, and then fathers in Christ. 2. Seasonably, at proper times, as the wants and necessities of his people require; for “God hath given him the tongue ot the learned, that he may know how to speak a word in season to him that is weary,” Isa. 1. 4.
3. Constantly; his lips dropped sweet- smelling myrrh when on earth, and still drop it now he is in heaven; “see that ye refuse not hira that speaketh;” that now speaketh, continues to speak, and will do so until all his people are gathered in.
4. Powerfully and efi“ectually; though his words do but drop, yet they drop with power; they make and leave impressions where they drop; they work effectually in them that believe. 5. Yet sweetly and gently; not like hasty and sudden showers of rain, which beat down the grass and corn; but as rain that drops gently and mildly, and so is acceptable to the earth, and makes it fruitful -. “my doctrine shall drop as the rain, my speech shall distil as the dew,” &c., Deut. xxxii. 2. Now this graceful and agreeable mannei of his delivery, as well as the grateful matter of his words, render him very acceptable to his church, and show him to be a most excellent Person, and “the Chiefest among ten thousand;” which is what she attempts to demonstrate, in this description, to the daughters of Jerusalem. The kisses of Christ’s lips, or the manifestations of his love, may be taken into the sense of these words; which are as delightful aa sweet-smelling myrrh; see chap. i. 2; and such a sentiment is expressed in the same language by others.’
Verse 14. His hands are as gold rings, set with the beryl: his belly is as bright ivory, overlaid with sapphires.
These words contain the sixth and seventh particular instances of Christ’s beauty, or distinguishing characters of him, whereby he might be known from all other beloveds, and wherein he was preferable to them.
I. She describes him by “his hands;” which, she says, “are as gold set with the beryl.”
II. By “his belly or bowels;” which, she says, “is as bright ivory overlaid with sapphires.”
I. She sets forth the beauty and loveliness ot his hands, by comparing them with “gold rings set with the beryl;” which is the sixth particular instanced in: it was usual in former
pert, in Sanct. in loo. ‘Olent tua basia myrrham, Martial. Epigr. I. 2. ep. 10.
times, as now, for gold rings to be set with one precious stone or another,” and particulaily with the beryl.” And by his hands may be meant, either,
1st. The munificence and liberality of Christ, manifested in Ihe distributions of his grace to his own people: all grace is in Christ’s hands, being put there by God the Father, as an instance of his love to Christ, as Mediator, and his regard to those whom he made his care and charge; “the Father loveth the Son, and hath given all things into his hands,” John iii. 35; all fulness of grace is in Christ, of justifying, sanctifying, pardoning, and adopting grace; all the blessings and promises of the covenant are in his hands; all fulness of wisdom and strength, light and life, peace, joy, and comfort, is with him; which is all lodged in his hands, in order to be distributed to God’s chosen ones: Christ, as the ascended Lord and King, “received gifts for meu,” and as such, gives them to them; the daiiy experience of souls testify it, for “of his fulness we all receive, and gi’ace for grace.” Christ does all this liberally, and upbraideth not; he does not do it with a reflection on our unworthiness; nor does he hit us on the teeth of our manifold sins and transgressions; as he does not withhold the blessings of grace from those they belong to; so when he gives, he does not do it grudgingly, but freely and cheerfully; not sparingly, but plenteously; he opeueth his hands wide, and largely communicates to his people: all which he does wisely and prudently, at such times and in such ways, as will best suit with their wants and necessities; for as a “wise and faithful Steward” of God’s grace, he gives to every one “their portion of meat in due season.” And now these hands of Christ’s, which so faithfully and wisely, so liberally, freely, and largely distribute the blessings of grace to the saints, are as beautiful and lovely as hands adorned with gold riugs, set with the most valuable precious stones: how glorious does he appear to the eye of faith, “as exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins,” with his hands full of grace, and a heart to give it! how beautiful do both his right and left hand look, in whose “right hand is length of days,” and in whose “left hand are riches and honour!” Or else,
2ndly. By his hands may be meant his power in working: Christ’s hands have always been active; “my Father worketh hitherto, and I work;” that is, 1 have been working, and I continue to do so. Those hands of Christ, which are said to be “as gold rings,” &c., laid the foundation of the heavens and the earth, formed all things out of nothing, reared up the beautiful structure of the universe, and filled it with proper inhabitants; for “without him was not any thing made that was made:” and in doing this his hands look
■” Annuli gemmati, Liv. Hist. 1. 1. c. U. Gemma ornat manus, Propert. 1. 3. eleg. 6. v. 12. Vid. Macrob.
like gold rings; there is a shine, a lustre ou them; the glory of the divine perfections appears in them: “the heavens declare his glory, and the firmament showeth his handy-work;” these hands also bear up and support the pillars of t’ae earth; and in this he appears to be the brightness of his Father’s glory, and the express image of his Person, in that he upholds all things by the word of his power: these hands likewise hold the reins of government; the government of the whole universe in general, as well as of the church in particular, is in the hands and upon the shoulder of our Lord Jesus Christ: but in nothing does Christ’s hands appear more beautiful and lovely, like gold rings set with the beryl, than in grasping, holding, and retaining the saints; who are put into his hand by God the Father, where they are safe and secure; for out of his hands none can pluck. How beautiful do the hands of Christ look, in holding those bright stars, the ministers of the gospel there! for he “holdeth the seven stars in his right-hand:” and more do they appear so, when we view all the saints there; who are so many gold rings, jewels, pearls, and precious stones in Christ’s esteem. Or else,
3rdly. By his hands may be meant. Lis works performed by his almighty power: his lips being the instruments of speech, intend Christ’s words in the former verse; so hands being the instruments of action, may intend his works in this; such as the works of creation and providence, which are all formed in a beautiful order, in a delightful connection with, and an agreeable subordination and subserviency to each other; his works of miracles here on earth, on all which were a shine of deity, and were a demonstration of his being the true Messiah and Saviour of the world; and more especially his works of grace and redemption, which may be said to be “as gold rings set with the beryl.” 1. For the perfection of them: the circular form is accounted the most perfect, and therefore they are compared to gold rings, which are of such a form; Christ is a Rock, and his work is perfect, and particularly that of redemption; he does none of his works by halves; and especially this, which he never left till he could say, it is finished; and so being made perfect himself through suS’erings,’’having perfectly fulfilled both the preceptive and penal parts of the law, he became the complete author of eternal salvation to all them that obey him. 2. For the excellency and glory of them; gold rings ate valuable, beautiful, and ornamental: all Christ’s works of grace are glorious and honourable; and more especially this of redemption, in which the glory of all the three Persons, and the glory of all the divine perfections, is manifestly displayed, and eternally secured; “his glory is great in thy salvation,” Psalm xxi. 5. 3. For the variety of them; gold rings, in the plural number, are here
Saturnal. 1. 7. c. 13. ° Et See litum digito beryllum adederat igni:-. Propert. 1. 4. eleg. 7. v. %
mentioned: Christ’s works of grace are many and various, they are more than can be reckoned up; and even in the work of redemption, there is an admirable variety; many are the things which he has wrought out, brought in, and procured by his precious blood; such as a justifying righteousness, pardon of sin, peace, and Reconciliation, liberty of access to God, deliverance from all enemies, sin, Satan, hell, and death, &c. 4. Christ’s hands in working out redemption, may be said to be as gold rings set with the beryl: this is one of the precious stones in the high priest’s breastplate, mentioned in Exod. xxviii. 20; and is one of the pearl foundations of the new Jerusalem, Rev. sxi. 20; the appearance of the wheels in Eaekiel’s vision, is said to be like it, Ezek. i. 16; and the body of that great person who appeared to Daniel, chap. x. 6, is said to be as this stone: so that it is no wonder that Christ’s hands should be said to be as gold rings set with it.
The Hebrew word Tarshish, here used, is sometimes the name of a person, and at other times the name of a place, and is used sometimes to signify the sea; and naturalists” tell us, that the best beryl is that which most resembles the colour of the sea; thus all the three Targums on Exod. xxviii. 20, call it NCT QllD, crum yamma, from its being of a sea colour: and Junius and Tremellius here render it, beri/llus tkallassius, the sea-coloured beryl: this stone is found in India; and being carried about by persons, is said? to inspire them with courage to help them to conquer their enemies, and to put an end to strifes and controversies. Christ, whose hands are said to be as gold rings set with beryl, in working out man’s redemption, discovered the utmost courage, resolution, and magnanimity of mind; when he was bearing his Father’s wrath, suffering the severe strokes of justice, and grappling with all his and our enemies; when he was deserted by his friends, forsaken by his God, and insulted by his enemies, he failed not, neither was he discouraged; when he saw that there was none to give him the least assistance, his own arm brought salvation to him; he stood the field, fought the battle alone, got an entire victory over all enemies, sin, Satan, and the world; saved us out of the hands of them all, and put an end to that grand controversy between God and us, occasioned by sin; he repaired ihat breach, made up that distance, and reconciled those two contending parties, by making peace between them, through the blood of his cross. 5. Some think that the chrysolite is here meant, as Ainsworth and others; which is a precious stone of a golden colour.i from whence it has its name; it is mentioned in Rev. xxi. 20, and is said’ to be good against me-
“Plin. 1. 37. c. 5. Solin. c. G.5. Ruaeus de Gemmis, 1. 2. c. 8. De Boot. Hist. Gemm. 1. 2. c. 70. BtpuWs iXavKnv li0ov, Dions. Perieg. v. 1012. p Albertus
JIagnus, 1. 2. tract. 2. c. 2. de Rebus Metal. Ruspus, 1. 2.0.8. 1 Plia.l. 37.C.9. 11. ‘Albertus Magnus
lancholy, fear, and folly, and to fill the mind with courage, cheerfulness, and wisdom; which, being applied to Christ’s hands in working out redemption, may show that Christ not only performed this work with courage, but with cheerfulness, and also with the utmost wisdom: his wisdom appears in all the works of his hands, as the Psalmist says, Psalm civ. 24, “0 Lord, how manifold are thy works, in wisdom hast thou made them all!” but in none more than in this of redemption, wherein he hath abounded towards us in all wisdom and prudence;. this was so well contrived, and so fully effected, that all the divine perfections are glori lied in it; he has herein secured the glory of justice and holiness, as well as given the greatest display of his grace and mercy; he has satisfied a broken law, and destroyed sin, and yet saved the sinner; herein appears the manifold wisdom of God; there is such a variety of it, and such a glory in it, that angels are amazed at it, and desire to look into it. Christ, as the great Redemer, is not only the power, but also the wisdom of God; for in him are hid all the treasures of wisdom and knowledge; of which he gave the fullest proof when he was concerned in this work. 6. Others think that the hyacinth or jacinth is here intended: Pagnine renders it, “full of precious stones, like hyacinth;” the Vulgate Latin and Tigurine versions render it the same way, this is likewise mentioned in Rev. xxi. 20; it is of a violet or purple colour, for which reason the flower so called has its name;’ also it is said’ to be good against the bitings of venomous beasts; and being worn on the finger, and put about the neck, keeps strangers safe, and renders them grateful to their host: the bluish and purple colour of this stone, and its rnby veins, which some say it has, may represent a crucified and bleeding Christ; when his precious hands, which are as gold rings, wrought out man’s salvation; by whose blue wounds and purple streams of blood, souls have a cure for every disease; and particularly for those wounds which their sins, those scorpions within, and Satan, that old serpent without, have made in them; for by his stripes we are healed; it is the precious blood of Christ, and spotless righteousness, and glorious redemj)tion wrought out thereby, which being applied by the Spirit, and laid hold on by faith, preserve souls safe from all enemies and evils, as sin, Salan, law, hell, and wrath; and which only render them grateful and acceptable to God; for saints are only accepted in the beloved 00 the foot of redemption, and upon the account of his justifying righteousness; for the Lord is well pleased for his righte-
1. 2. tract. 2. c. 3. de Rebus Sletal. Ruaeusde Gemmis, 1. 2. c. 7. Plin. 1. 37. c. 9. Solin. c. 43.
Fernel. Method. Medend. 1. 5. c. 21. Albertus Magnus, 1. 2. ract. 2. c. 8. de Rebus Metal.
ousness sake, because be bath magnified the law, and made it bonourable, Isa. xlii. 21. 7- Otbers have thought that the sardonyx is intended, as Cocceins; this is an Arabian gem, and one of the principal ones; it is a composition of the sardius and onjx stones,” as appears from the name; it is of a white and ruddy colour, and much resembles the nail of a man’s hand, set in flesh, both for colour and smoothness; and it used to be set in rings, and worn on the hand; hence a hand adorned with one, is called sarclnni/chafa manns;”’ and a ring set with this stone, was called sardoiujche -^ this is also mentioned in Rev. xxi. 20, and may represent the glorious Deity, innocent humanity, and bloody sufferings of Christ, whose hands have obtained eternal redemption for us; it was necessary that he should die, in order to satisfy for our sins, which he could not have done, had he had any sin of his own; neither would the sufferings of this innocent person have been suflScicnt, had he been a mere creature, and not truly God: it is by the precious blood of Christ that we are redeemed, and by the blood of Christ, as of a Lamb without spot and blemish; and vi’hat made this blood powerful and efficacious to such a purpose, is the influence of the divine nature: and all these three may be observed in one verse, Heb. is. 14.
II. She describes him by his belly, which, she says, is as bright ivory overlaid with sapphires. The generality of ancient interpreters understand by heJhj, the human nature of Christ, which is expressed by this part, because of the frailty and weakness of it: Christ’s human nature, though not attended with sinful, yet with all sinless infirmities; he was encompassed with them and was a man of sorrows, and acquainted with griefs; and yet, like ivory, was firm, constant, and immoveable in sufferings, being supported and strengthened by the divine nature, he appeared to be the man of God’s right hand, the son of man whom he made strong for himself; and, like bright and white ivory, pure, holy, innocent, and spotless; and now like bright and white ivory overlaid with sapphires, being gloiMfied and eyalted at God’s right hand. Ivory is used to express the beauty of persons; see chap. vii. 7; so the beauty of ^neas is described by it;’ even by such as has been in the hands of a workman, smoothed and polished by him, and so become bright, as here called: the sapphii’e is used to express the glory and majesty of the Divine Being, in Exod. xxiv. 10.
The Septuagint render it thus, “his belly is an ivory box upon a sapphire stone,“” and this serves very well to represeut the body, and may very aptly be applied to the human nature of Christ, in
“Plin. I. 37. c. 1, 6. Solin. c. 46. Ruaeus de Gemmis, 1.2. c. .5.” Martial. Epigr. 1. 2. ep. 25.
“Juvenal Satyr. 7. v. 144. I’ersii. Satyr, i. v. 16.
y Isidore. Foliot, and Alcuin in loc. and ovnnes in Sanct. in loc. Quale manus addunt ebori
which “the fulness of the Godhead dwells?” and displays its glory: but the words may be better rendered, “his bowels are as bright ivory,” &c.; so the same word is translated in ver. 4, and may express the love, grace, mercy, pity, and compassion of Christ to poor souls; which may be compared to bright ivory. 1. For the valuableness and excellency of it: the ivory is the tooth of the elephant, and is very valuable; Solomon made himself a throne of it, and overlaid it with gold; that is, studded it, and enamelled it with gold, as this is said to be sapphires: nothing is so valuable as Christ’s love; the brightest ivory, the richest jewels, most precious stones, and excellent sapphires, are not to be compared to it; his “loving kindness is better than life,” or all the things which render life comfortable and delightful. 2. For the purity, sincerity, and chastity of it; there is no spot, stain, or blemish of hypocrisy and deceit in it; but like pure bright ivory, is without the least sully or tarnish: nor is there any reason for jealousy of it; both the ivory and the sapphire are observed to be preservatives of chastity; and though God’s children are often jealous of Christ’s love, yet they have no reason for it; for as he loves them above all others, so he loves none but them in that way; and he “rests in his love” towards them, and is the “same yesterday, to day, and for ever.” 3. For the firmness, constancy, and durableness of it; ivory is firm and lasting; Christ’s love is so; it is from everlasting to everlasting, always the same, never varies, and will continue so for ever; for “having loved his own which were in the world, he loved them unto the end.” 4. For its reviving, refreshing, and strengtheningnature; ivory, to which Christ’s bowelsare here compared, is said *= to, be a great streugtheucr of the bowels and inward parts: Christ’s love being shed abroad in our hearts, revives our fainting souls, puts new strength into our graces, and makes us not ashamed or confounded, even in a day of trouble. 5. It is like bright ivory “overlaid with sapphires;” that is, either covered with them, as the word signifies, or rather enamelled with them: of this precious stone frequent mention is made in scripture; it is used to express the glory of God, Exod. xxiv. 10, and the throne of his majesty is said to be as the appearance of it, Ezek. i. 26, the beauty of the Nazarites is represented by it. Lam. iv. 7, and the glory of the church in the latter day, Isa. liv. 1 1; it was one of the precious gems in the high-priest’s breast-plate; and one ot the foundations of the New Jernsalem: some of the Jewish writers say, that the two tables on which the law was engraven was made of this; it is a very clear and transparent gem,^ of a coerulean or sky colour, shining with golden
in Exod. xxxi. 18. Targum in Cant. i. U. andR. Sol. Jarchi in Exod. xxxiv. 1. Plin. 1. 37. c 9.
Euaus de Gemmis, 1.2.0.2. Dionys. I’erieg. v. 1 105.
specks; it is said ’ to help those that are bitteu with scorpions, to defend the heart from the infection of poison, and to cure intestine ulcers: this may all serve to set forth the glory and excellency of Christ’s love; it is this oil of love, grace, and mercy, which being poured in by the good Samaritan, heals the wounds that sin has made, and preserves from the dreadful effects of its poison and venom. Albertus Magnus s says, that the sapphire creates peace and concord, and renders the mind pure and devout to God; but whether this be true or no, it is certain that the love of Christ, discovered to a poor distressed sinner, produces calmness and serenity of mind, creates “a peace which passeth all understanding;” removes that enmity, and weakens the remains of it, which is naturally in the heart of man against God, Christ, his gospel, people, ways, and ordinances; there is nothing attracts our love to Christ as this does; “we love him because he first loved us:” nor is there any thing that more engages our hearts in acts of obedience fo him than this; it is this which lays us under obligation, constrains us to, and enforces on us a regard to all his commands and ordinances, and makes us most cheerful in our observance of them.
But there are some interpreters’” who think that not any part of the body is here described, as the belly or bowels, but rather that some covering of those parts is intended; and indeed it does not seem so agreeable with the rules of decency, nor consistent with the spouse’s modesty, to describe her beloved by those naked parts to the daughters of Jerusalem; any more than i( does ‘with the scope of the place, which is to give some distinguishing marks and characters of him to them, that they might know him from another; but these parts being out of sight, and not exposed to public view, a description of them could be of no service to them in this respect; nor indeed does what is said serve so much to commend the belly, as it does some covering of it; R. Aben Ezra thinks the girdle about the loins is here meant; and if so, it may intend eitller Christ’s royal girdle, which is a girdle of righteodsness and faithfulness; all his regal administrations being performed, as well according to the strictest rules of justice and equity, as with the utmost wisdom and prudence; or else, his priestly girdle, which is called a golden one. Rev. i. 13, and is no doubt an allusion to what the high-priest wore; or else, the covering intended may respect the embroidered coat of the high- priest, which covered his whole body; whose embroidery were holes or incisures, in which, as Jarchi’ says, were put jewels and precious stones; and so as the church described Christ as a prince before, she is thought to describe
‘Fernel.Method. Medend.1.5. c. 21. Euaeus, ibid.
B Lib. 2. tract. 2. c. 17. de Rebus Metal Kuseus de Gemmis, 1. 2. c. 2. i” Lyra, Soto Major, Sanctius, and Bishop Patrick in loc. ‘In Exod. xxviii.
4. “= See a discourse of mine, called Levi’s Urim
him here as a priest; or rather, the ephod with the breast-plate is here alluded to, in which were twelve precious stones, and, among the rest, the sapphire, on which were engraven the names of the twelve tribes of Israel; and it i» certain, that the Targum on this place has reference to it; for it mentions the stones one by one, with the several names of the tribes engraven on them: and this may represent Christ, as the great high-priest, bearing all his elect ones upon his heart in heaven, having entered there in their name to appear and plead for them, and to take possession of glory for them in their stead, until they are brought into the actual enjoyment of it themselves.’’
Verse 15. His legs are as pillars of marble, set upon sockets of fine gold: his countenance ‘ls as Lebanon, excellent as the cedars.
These words contain the eighth and ninth particular instances of Christ’s beauty, given by the church to the daughters of Jerusalem, or distinguishing characters of him, whereby they might know and discern him from all others. And,
I. She describes him by “his legs,” which, she says, “are as pillars of marble, set upon sockets of fine gold.”
IT. By “his countenance;” which, she says, is, 1st. “As Lebanon.” 2ndly. “Excellent as the cedars.”
I. She describes him by his legs; which she says, “are as pillars of marble, set upon sockets of fine gold;” which is the eighth particular of this glorious description of Christ. The word translated legs, may as well be rendered thighs; which may very well be compared to marble pillars, both for form and colour; especially when we consider, that it does not appear that the ancient Jews did in common wear any thing upon their thighs and legs, but only sandals upon their feet: or perhaps, by thighs may be meant, the femoralia,’ or garments on the thighs, which were worn by the priests when they ministered in holy things. I have observed that some interpreters think, that some garment of the high-priest, either his girdle, or his embroidered coat, or the ephod, with the breast-plate, is intended by the belly, in the latter part of the preceding verse; so that as Christ was described as a prince before, he is now described as a priest; which description may be still carried on here. These femoralia, or garments for the thighs, were made of fine liuen, Exod. xxviii. 42; and so are very aptly represented by white marble; they are also said to be made of fine twisted linen, Exod. xxxix. 28, which the Jewish Rabbins™ say, was of thread six times doubled; and therefore these breeches must sit
and Thummim found with Christ, p. 34. 35.
‘Bishop Patrick in loc. ■” Vid. R. D. Kimchi,
in lib. Shorash, rad. -ijflj Maimon. Cele Haniikdash, c. 8. s. 14. and Jarchi m Exod. xxvi. 1.
very full ami stiff, like pillars of uuirble: and this may set forth the pure auJ spotless righleoiisaess of Christ, which is called, in llev. xix. 8, “fine linen, clean and white;” it is this which covers our nakedness, hides the impurities of our nature, and renders us acceptable unto God. iloreover, below these breeches of the priest, was the hem of the holy robe, round about which were set pomegranates and golden bells; which perhaps may be meant by the “sockets of tine gold,” on which (hose pillars of marble were set; and may intend the glory and excellency of the righteousness of oui- great high-priest, Christ Jesus.
jVloreover, in this description, the church seems to take in thighs, legs, and feet; his thighs and legs are compared to pillars of marble, and that very aptly; his feet are intended by “the sockets of fine gold;” which either respects the sandals bound about the feet with golden ribands; or the custom of some who used to adorn their shoes with gold and precious stones -.” and that nothing may be wanting to set off her beloved as the most excellent, she represents him as having such sandals or shoes upon his feet; golden sandals on his suow-white marble feet and legs f for white marble is meant, such as Parian marble, so Aquila and Theodotion render it; or shoes gilt in the upper part, as noblemen in Spain wore, as Lyra on the place observes. And now Christ’s legs being said to be “as pillars of marble,” &c., may denote,
1st. The strength and power of Christ to bear up and support what is or has been laid upon him; much of a man’s strength is in his legs; these are by Solomon called “the strong men,” Eccl. xii. 3, and are the pillars and support of the body; which, when they begin to bow themselves, it is an indication that this earthly tabernacle is ready to be dissolved; Christ is the Rock of ages, in whom is everlasting strength; his legs are as pillars of marble, set upon sockets of line gold, firm and immoveable, lasting and durable. 1. To bear the weight of the whole universe ;P the earth, with all the inhabitants thereof, would soon be dissolved, did not he bear up the pillars of it; as he made all things, so lie upholds all things by the word of his power; both worlds, with all the created inhabitants of it, have their depeudanceon him, and are upheld by him: for as “he is before all things, so by him do all things consist.” 2. To bear the whole weight of the covenant of grace; it was the business of the Levites to bear the ark of the covenant; but Christ is the covenant itself; he is so both materially and fundamentally; he is the matter, sum, and substance of it; he is the basis and foundation of it; all the blessings of it are upon him; and all the promises
“> This is mentioned by Pliny, 1. 9. c. 35. and 1. 37. c. 2. ° Perque caput ducti lapidcs, per colla, manusque, and pedibus niveis fulserunt aurea vincla, Manilius de Margariti.3 1. 5. Littora marmores pedibus signanda puellK, Ovid. Amor. 1. 2. ek-g. 11. v. 15. p SeveralJewisli writers, by the pillars
of it arc in him, yea and anieu; it is this which makes the covenant of grace, with all its blessings and mercies, sure, and renders it preferable to the covenant of works because it is “established upon better promises;” which jiromises arc upon a better foundation, and that is the Lord Jesus Christ. 3. To bear all the persons of the elect; as the legs of a man bear and support the whole body, so Christ’s legs, which are as pillars of marble, bear uj) and support his whole body, the church; thus Christ bore and represented the persons of the elect in the everlasting covenant, and received all grace for them; and so he did when he hung upon the cross, when he died and rose again; and so he does now he is in heaven, even as Aaron bore the names of the children of Israel upon his breast-plate, for a memorial before the Lord. 4. To bear all their sins and transgressions; so A aron bore the iniquity of the holy things of the children of Israel; and so did the scape-goat bear upon him their iniquities unto a land not inhabited; and therein were both types of Christ, who was manifested in our nature for this purpose; on whom God the Father laid the iniquity of us all, and who actually bore it in his own body on the tree; and by so doing, made satisfaction for it. 5. To bear all the punishment due to sin; sin being laid on him, he, as the sinner’s Surety, bore the whole weight of his Father’s displeasure for it; he had not the least abatement of his wrath, but suffered the severest strokes of his justice; and yet he failed not, neither was he discouraged, or was not broken; it was enough to have broken the strength of men and angels: but he stood up under it, “his ligs being as pillars of marble, set upon sockets of tine gold;” when God banished Cain from his presence, as aa indication of his displeasure for his sin, he cried out, “My punishmeutis greater than lean bear;” and indeed, who can stand in his “sight when once he is angry?” and yet, what was this to what Christ bore in the room and stead of the elect? 6. “His legs are as pillars of marble,” &c., to bear the whole care and government of his church; the government of the church in general is upon his shoulder; and indeed no other shoulder is capable of it but his, who is “the mishty God, the everlasting Father, and Prince of Peace:” it may be said of him, in a much more eminent sense, what Paul said of himself, 2 Cor. xi. 28, that “the care of all the churches was upon him;” the care of every particular believer, as well as of the church in general, is upon Christ: for they cast their care upon him, who careth for them. 7. They are so, and need be so, to bear all the burdens of his people: there was a complaint of the Jews in Nehemiah’s time.
of marble, understand the six day’s work of creation (though the Targum interprets them of the righteou.’^) on which the world is founded; and by the sockets of gold, the doctrines of the law, Shirhashirun fjabba in loc. Bemidbar Babba, parash. lO.VajikraKabba, parash. 25.
Neh. iv. 10, that the strength of the bearer of burdens was decayed, but this cannot be made of Christ, who is the bearer of his peoples’ burdens; for “his legs are as pillars of marble,” &c., he he has said. Psalm Iv. 22, “Cast thy burden upon the Lord, and he shall sustain thee;” he h:lh both willingness and ability, a heart and a hand to do it. 8. To bear up his people under all their afflictions, trials, and temptations: “in all their afflictions he is afflicted; he supports and upholds them with the right hand of his righteousness; he suffers “no temptation” to befal them, but what he gives strength proportionate to it, “that they may be able to bear it;” he comfortably carries them through all the difficulties of life, and will not leave them till he has brought them to glory; for even “to hoary hairs” he will carry them; he has made, and he will bear them. 9. To bear them up and keep them from falling: lie is able to do it, and he will do it; he is that “sure foundation,” on which their souls being built, “the gates of hell” cannot prevail against them; and though they may be attended with many failings a!id infirmities, yea, with many slips and falls, yet they shall never fall totally and finally; for he “upholdeth them with his hand.” 10. His legs are as “pillars of marble,” &c., to bear “all the glory of his Fatlicrs’s house;” for as he “builds the temple,” it is proper that he should “bear the glory:” Adam had a great deal of glory put upon him, in being made after God’s image and likeness, and in being the representative of, and a federal head unto all his posterity; but “being in honour,” did not abide long; the crown was too heavy for him, it soon fell from his head, he being a mutable creature; but Christ is “the same yesterday, to-day, and for ever;” and will for ever continue to bear the glory of the God-man and Mediator, which no mere creature is capable of, being no ways able to effect the work. And now, when we consider all these things, Christ’s legs had need he, as indeed they are, “as pillars of marble, set upon sockets of fine gold.” 2ndly. By Christ’s legs may be meant, his ways and paths,’’ which he has trodden in; for as legs are for the support of the body, so they are likewise the instruments of walking; and may intend, either, 1. Christ’s ways of love, grace, and mercy in the covenant; “whose goings forth” in it were “from of old, from everlasting;” these vere, like “pillars of marble,” firm and constant: his “counsels of old are faithfulness and truth,” and like such, “set upon sockets of fine gold,” glorious and excellent; the steps which were then taken, the iBeasures and methods that were then concerted, were all to advance the glory of the three Divine Persons, as well as to bring about and secure the salvation of sinners. Or, 2. The path of the incarnation which he trod in, as never any did before or since: it was a wondrous stoop, a surprising instance of his mighty grace, that he
should come down from heaven, and converse with mortals on earth in our nature; and the manner in which this was done is no less amazing, as well as it is an indication of his love to his people, to be a partaker of the same flesh and blood with them. Or, 3. His walk and conversation hereon earth, which, like “pillars of marble,” was always upright, even and constant: he never went away, or stepped aside from the path of righteousness and holiness; but always acted in a perfect conformity to the law of God, which he made the rule of his obedience; and upon the whole of his conduct and conversation, there appeared a beauty, glory, and lustre; so that his legs looked like “marble pillars set upon sockets of fine gold.” Or else, 4. His walks in his churches, which are his “golden candlesticks;” among whom he delights to be, and to whom his presence is very beautiful and glorious, delightful and desirable. Or, 5. His providential dispensations to his people, which are sometimes “past finding out;” for his “way is in the sea, and his path in the great waters,” so that his “footsteps are not known;” he seems sometimes to come forth against his people in a way of anger and displeasure; and then “his feet are like unto fine brass, as if they burned in a furnace,” as they are represented in Rev. i. 15. But yet these are, 1. Like pillars, straight and upright, for he “is righteous in all his ways, and holy in all his works;” and though wicked men, and sometimes God’s own children, through peevishness, impatience, and unbelief, may say that “the Lord’s way is not equal,” yet his is always equal, and theirs unequal. And, 2. Like “pillars of marble,” are firm and constant; for “he is in one mind, and who can turn him?” and “what his soul desireth, even that he doeth.” And, 3. They are like such pillars, “set upon sockets of fine gold;” the basis and foundation of them are his eternal purposes and decrees; for he “worketh all things after the counsel of his own will:” and this will all appear exceeding beautiful and glorious, when the book of purposes, and the book of providences are opened, and saints behold that delightful harmony and agreement which is between them; then will they sing the song of Moses and the Lamb, saying, “Just and true are thy ways, thou King of saints, who shall not fear thee?” &c., “for thy judgments are made manifest,” Rev. xv. 3, 4.
3rdly. These legs may set forth the power of Christ, in treading under and trampling upon all his and our eneu)ies; so his legs wei-e like “pillars of marble,” &c., when he hung upon the cross, who then trampled upon and triumphed over sin, Satan, and the world; and so they are now he is in heaven, “for he must reign until he hath put all his enemies under his feet:” Christ’s legs and feet, in the government of his church, and in the subduing of his enemies, arc not like the legs and feet of Nebuchadnezzar’s image, in Dan. ii. 33,
1 Ho St Thomas and Beda in Sanct. in loc.
whose legs are said to be “of iron,” and “his feet, part of iron and part of clay,” which were easily demolished and destroyed; but Christ’s kingdom being a more glorious, durable, and lasting one, yea, an everlasting one, as in ver. 44, therefore his legs are here compared to “pillars of marble,” and his feet to “sockets of fine gold;” his hrad and his feet are both of fine gold, which shows that his kingdom is glorious and excellent, and preferable to all others; and because Christ’s legs and feet are such, hence the saints are “more than conquerors,” and shall have all enemies trodden under their feet.
4th]y. Some“” by these legs understand Christ’s apostles, and the ministers of the gospel: who bear the name of Christ, carry his gospel, run to and fro, and diffuse “the savour of his knowledge in every place;” are pillars in his house, are instruments to support and strengthen his interest; and are marble ones, constant and immoveable in their work, cannot be diverted from it, either by the frowns or flatteries of the world: and in the discharge of their work, are very beautiful; “how beautiful are the feet of him that bringeth good tidings 1” and what makes their feet so beautiful? because they are as it were shod with gold; they are “shod with the preparation of the gospel of peace,” with the golden truths of the gospel; and this makes them look like “pillars of marble set upon sockets of fine gold.”
II. She describes him by “his countenance;” or “his appearance,”’ look, or aspect; which is the ninth particular instanced in: by this is meant, not his countenance or look by which he beholds others; but that by which he is visible to, and beheld by others, and which recommends him to them; as his grand and majestic form, his tall stature, his graceful mien and deportment, and stately walk. And this she says, is,
First. As Lebanon; which intends, either,
1st. The mountain of Lebanon; which was a large and goodly mountain, abounding with fruitful and fragrant trees, situated on the north side of the land of Canaan: to which Christ may be compared, 1. For the height of it: Christ, as God, “is over all, blessed for ever;” as God-man and Mediator, he has “a name given him above every name; he is higher than the kings of the earth,” or than all the angels in heaven; he is of a more excellent nature, and has “obtained a more excellent name than they.” 2. For pleasantness; Lebanon is called by Moses, that goodly mountain which before his death he had a great desire to see; Christ’s countenance, form, or personage, is more glorious and excellent that Lebanon, or any other mountain whatever; he is “the brightness of his Father’s glory, and the express Image of his Person.” 3. For the fruitfulness of it; Lpbanon was a fruitful mountain for vines and cedars: on Christ all those” trees
Foliot in loc. and Ambros. in Ps. cxviii. octon. 5. col. 914. and Carpathius in Sanct. in loc.
of righteousness” grow, which are the Lord’s planting; from him they receive their life and nourishment, their verdure and fruitfnlness; and by him they are supplied with all needful grace; for in him all fulness of it dwells. 4. For the fragrancy of it; hence we read that the saints’ smell is as Lebanon, Hosea xiv. 6; the trees and plants which grew there, were very odoriferous, and diffused a grateful smell to passers-by: Christ’s Person, grace, righteousness, sacrifice, and all that belong to him, are exceeding savoury to believers; and hence it is, that he is in this song compared to spikenard, myrrh, camphire, the rose and the lily, &c. J,yra interprets this, not of the mountain of Lebanon, but of the aromatic tree, lebanah, or frankincense; so Theodoret.
2ndly. It may be meant of the forest of Lebanon. Some think, that she has a regard in this part of the description to the attire of the high-priest, in whose garments were curiously wou!iht the figures of animals, trees, and flowers; so that when he had his robes on him, he might be thought in some measure to resemble a forest, and particularly this of Lebanon, which was esteemed the most excellent; and so may be expressive of the glory and excellency of Christ, as our great High- priest, so fai- exceeds Aaron and all his sons. Or else,
3rdly. It may be meant of the temple, which is sometimes called Lebanon, as in Zech. xi. 1; and it may be very well called so, because it was chiefly made of the wood of Lebanon: and Christ may be very well compared unto it, for the stateliness and magnificence of it; as well because that all that belonged to it, or were performed in it, were eminently typical of him, and did gloriously prefigure him; and hence he calls his body the temple, in John ii. 19.
Secondly. She says, that his countenance is, or “he is excellent or choice as the cedars” which grow on Lebanon; and her meaning is, that as the cedars in Lebanon were the choicest, and were preferable to all other trees, so was Christ her beloved to her: saints are compared to cedars; see Psal. xcii. 12, and Numb. xxiv. 5, 6; but Christ is the chief cedar, the choicest of all the cedars; in him these are planted and’ take root, and by him they are made fruitful; to these sort of trees Christ may be compared, for their tallness, stateliness, fragrancy, and durableness; but these and all other things falling short to express his beauty, and set off his greatness, she concludes the description in the following words.
Verse 16. Former part. His mouth is most
sweet: yea, he is altogether lovely.
In these words we have,
I. The tenth and last particular instance of Christ’s beauty, or distinguishing character of
‘IDNIQ ^’^”s oKTS. Sept. species ejus, Vulg. Lat. adspectus ejus, Montanus, Michaelis, &c.
Q 2
him, whereby he niielit be known from all other beloveds; “his mouth is most sweet,” or “sweetnesses.”
II. A comprehensive summary of all his excellencies and glories; “yea, he is altogether lovely.”
I. She here describes him by his mouth, which, she says, is most sweet;” yea, sweetness itself, and that in the highest degree of it; sweetnesses, as the word may be rendered.”’ And by Christ’s moulh here may be meant, either,
Isf. The words of his mouth.* In this sense is the word used, in Prov. v. 3, and viii. 7: and by them may be meant, the “doctrines of the gospel;” which are “the gracious words that proceed out of Christ’s mouth; and are sweet to a believer’s taste, administer spiritual refreshment to his soul, and are preferred by him to his “necessary food -.” likewise the “precious promises” of it are the words of Christ’s mouth; which, if ever spoken to any purpose to a believer, they are spoken by Christ; and when they are so, they are exceeding sweet, and fill the solil with an unspeakable satisfaction. The kind invitations of the Gospel also are not to be excluded, such as Isaiah Iv. 1, Matthew xi. 28, Rev. xxii. 17; which manifestly speak out the love and grace of Christ to sinners; and when applied with power by the blessed Spirit, are eicseding sweet, comfoi table, and refresliiug to the consciences of distressed sinners. ]Iorcover the comforts which Christ speaks to his people, either by his Spirit or by his ministers, may be included here; as well as his commands, which also are the words of his moulh, which he has enjoined us the observation of, and which are no ways grievous, but joyous to a believer; especially when he has the presence of Christ, the discoveries of his love, and is under the influences of the Spirit of grace, whilst he is engaged in acts of obedience to them: these “statutes and judgments of the Lord,” as they are right and just in themselves, so they are to believers “more to be desired than gold, yea, than fine gold; sweeter also than the honey or the honey-comb;” for such is the grace of Christ, that what he has made the believer’s duty, he also has made his privilege; and hence it is, that all wisdom’s ways are “ways of pleasantness” to him, and the words of Christ’s mouth are carefully regarded by him. Or,
2ndly. The kisses of Christ’s mouth may be here iatended, or the sensible manifestations of his love and grace to souls, which are what the church earnestly desired, in chap. i. 2; than which nothing can be more delightful to the sainis: these give them more pleasure and satisfaction than all the things this world can afford; but both these seem t» be intended before, namely, the words of his mouth by his lips, and the mani-
“So this phrase is used of lovers by Solon, in Plutarch, in Erotica, p. 751. and in Apnlrli Apolog. p. Vji. &c. Theoorit Idyll. 8. v. 82.” Q’rnt3D
festa*ions of his love by his checks; and therefore perhaps something different from these is designed here. And,
3rdly. Some think, that Christ’s voice in his ministers is here meant; this is not omitted in that glorious description of Christ which John gives, in Rev. i., and which bears some resemblance to this, and is there said to be as the sound of many waters: now if it is not intended here, it does not appear in this whole description; and whether the word be translated, “the throat, mouth,” or “roof of the mouth,” as it may be either, they are all the iustruments of the voice, and so may be expressive of it: moreover, nothing is more common with lovers, than to admire each other’s voice; Christ was taken with the church’s voice, and therefore desired to hear it, in chap, ii. 14, saying, “Let me hear thy voice — for sweet is thy voice;” and no wonder then that the church should admire Christ’s voice, and that it should make such sweet music in her ears, as it seems from hence it did -. his mouth or voice is most sweet; I am charmed with it, and so would you, 0 ye daughters of Jerusalem, did ye but hear it.
The voice of the law is harsh and unpleasant; it pronounces guilty curses and condemns; it is a voice of wiath and terror; it is a soulcuttilig and soul-killing one; it is a voice of words, and of words that are not grateful; and therefore those who had once heard it, entreated that it might not be spoken to them any more: but the voice of Christ in the Gospel is exceeding swet, delightful, and alluring; and no wonder it is so, for it is a voice of love, grace, and mercy; it speaks peace and pardon, and brings the agreeable news of life and salvation by Christ to lost sinners; it is also the voice of the church’s beloved, of him whom she loves with all her heart and soul, and therefore must needs be sweet unto her; it is what she is well acquainted with, perfectly knows, and can distinguish from a stranger’s; nor is she ever more delighted than when under the sound of it; hence, in chap. viii. 13, she says, as it is commonly understood, “O thou that dwellest in the gardens? where the companions hearken to thy voice,” and are charmed and ravished with those warbling notes of thine, cause me also to hear it; for no concert of music whatever is equal to it.
4thly. The word translated mouth, may be rendered taste, as it is in chap. ii. 3; or rather, “the palate or roof of the mouth,” which is the instrument of tasting, as it is in chap. vii. 9; and as the roof of the church’s mouth is there commended by Christ, why may not the roof of Christ’s mouth be here commended by the church? Christ has a palate or taste, that, as Job says, chap. vi. 30, can discern perverse things; dis-
•lulcedines, Pagninus. Montanus, Marckius, Jlichaelis.” So the Targuni iind 11. Solomon Jarchi in
loc. y Greg Nysstu. in Cant. Honi’l. 14.
tinguish between the precious and the vile, knows the difference between the good and b;id, and can tell what food is best for his people, and what a portion of it is necessary for them; and therefore gives to every one of them their portion of meat in due season: he has a taste that disrelishes all carnal and earthly things, even in his own people, as well as others; that savours nothing but what is spiritual; a believer being a compound of flesh and spirit, the spiritual part of him savours the things of the spirit, and the carnal part the things of the flesh, but Christ having uo flesh, no Carual part in him, savours nothing but the things of the Spirit; hence he provides no food for his people but what is wholesome in itself, and savoury to them; and they may very safely eat of it, when Christ, whose taste is most sweet, has prepared it for them, set it before them, and bid them welcome; uay more, he himself sits at the table, and sups with them, and they with him. And, “his taste is most sweet,” that is the taste of him is so; “Come, taste and see,” says the Psalmist, Psal. xxxiv. 8, “that the Lord is good;” and every regenerate soul finds him so: Christ and all of Christ is sweet to a believer’s taste, his person, grace, and righteousness; what he is in himself, and what he has done for his people, are all so; and hence the church could say, in chap. ii. 3, by good experience, his fruit was sweet unto my taste. Or else,
5thly, and lastly. By Christ’s mouth may be meant, the breath of his mouth:’ which being most sweet, wonderfully recommends him to the church’s love and afl’ection. Job’s breath was strange to his wife; but Christ’s is sweet to his people, nay, sweetness itself; and by it we may understand, either, 1. The expressions of Christ’s love to his people: wicked men breathe out threatenings, cruelty, ruin, and destruction to God’s children; but Christ breathes out nothing but love, grace, and mercy: fury is not in him, but mercy is; for with the Lord is mercy, and with him is plenteous redemption; it is true, “the breath of the Lord is like a stream of brimstone,” even an overflowing stream to destroy the wicked, for with’ the breath of his lips shall he slay them; but it is like an overflowing stream of love, grace, and mercy, which abounds and superabouiids towards his people in their everlasting salvation. Or, 2. It may be understood of Christ’s mediation: the prayers of believers are called their hrealldyig, in ‘Lam. iii. 56. Christ’s prayers, mediation, and intercession, upon the account of his people, may bear the same name. Now this is most sweet, and is therefore compared to incense; it is sweet and acceptable unto God, and what sweetens and perfumes the saints’ sacrifices of prayer and praise; and hence it is, that the prayers of the saints are called odours; see Rev. V. 8, and viii. 3, 4. Though, 3. A late writer’
So Sanctius in loc.
‘Bishop Patrick in loij.
B,»i twt0i<fjLia. Sei;t. totus ipse
thinks, that this may as well be referred to Christ’s breathing upon his apostles, when he bid them receive the Holy Ghost: which was one of the finishing actions of his life on earth, as this is the finishing part of his description here: and indeed, Christ’s breathing the gifts and graces of his Holy Spirit upon his apostles then, and upon his churches and ministers in all ages since, he having the fulness of it with him, renders him exceeding amiable and lovely to them.
II. She sums up the vihole character, and closes the description of him, in saying, “Yea, he is altogether lovely; or, he is all desire,”’’ as the Septuagint read it; or, “all desires,” as it is in the Hebrew text: he is exceeding desirable to believers; there is none in heaven or in earth they desire besides him; and one of the characters which he was known by, under the Old-Testament, was, “the desire of all nations.” And now what makes him so desirable to the church and to all believers, are. The divine excellencies and perfections which appear in his person; for, “in him dwelleth all the fulness of the Godhead bodily:” there is no perfection or excellency in the Deity, but what may be found in Christ; and if so, there can be nothing that is excellent in any creature, either in heaven or earth, but what is eminently so in him; and therefore, he must needs be a desirable person. 2. The mediatorial qualifications he is possessed of; he has a fulness of the gifts and graces of the Spirit in him, which qualify him as Man and Jlediator for his oSice; he has a fulness and fitness for it, and a fulness of abilities to carry him through it; which render him a suitable and a desirable High-priest unto us. 3. The fulness of grace, life, and salvation in him. makes him altogether desirable to souls; when they can see nothing in themselves, and all in Christ, an emptiness in the creature, and a fulness in him; that it is in vain to expect salvation elsewhere; but that there is enough in him to answer all their wants, present, and future; every thing that will make them comfortable here, and happy hereafter; how can he be otherwise than exceeding desirable to them? 4. His agreeable carriage and deportment towards souls render him so; which is so wise and prudent, so loving, tender, and compassionate, so meek and humble, so courteous and affable, and attended with such an air of familiarity; that it at once fixes our eyes upon him, attracts our affections to him, and makes him all desires unto us. 5. The names and titles which he bears: he has a name that is above every name, which awes and commands our fear, being full of majesty; and he has a name which draws our love, being full of sweetness, which is that sweet and precious name Jesus; which is as ointment poured forth, and therefore do the virgins love him; and so are all those names which are given him, in Isa. ix. 6.
de ideria, Mercerus, Moutanus, Marckius; totus (Itsiderabiis, Vnlg. Lat. version, Cecteius.
[OIIAP. V.
6. The characters he bears, and the relations he stands in to his people, make him exceeding desirable to thera; and indeed, how can he be otherwise than so unto thera, when he stands in the relations, and bears the characters of a tender Husband, an indulgent Father, a loving Brother, and a faithful Friend? He is all things to them,’^ even all in all.
Again, if we read the words as they are translated in our bibles, “he is altogether lovely,” we may observe, 1. That Christ, and all of Christ is lovely to believers; he is so in his person, in all his offices, in his people, and in his ordinances; nay, the worst of Christ, or what may seem the most scaring and frightful to others, is lovely to the saints; as the cross of Christ, reproaches and sufferings on his account; for though they are not lovely in themselves, yet they are for his sane; and are therefore preferred by believers to the pleasures of sin, and profits of this world; see Heb. xi. 25, 26. 2. That there is a perfect lovelicess in Christ, every thing in him is lovely, and there is nothing lovely but what is in him; he is comprehensively so: if the church is a perfection of beauty, and is perfectly comely, “through the comeliness” which Christ has put upon her; he must needs be so from whom she has it, even “altogether lovely.” 3. That he is so to all: he is lovely to his Father, as he is his own Son, the dear Son of his love; and as he is Man and Mediator, engaged in our cause, as having assumed our nature, and obtained eternal redemption for US’ he is so to all the holy angels, many of whom (fcsceuded at his incarnation, and sang bis praise, ministered to him in his state of humiliation, attended on him when tempted in the wilderness, and when in his agonies in the garden; and gazed with wonder and delight upon his glorious person, as they accompanied him in his ascension to glory: hence this is said to be one branch of the “great raysteiy of godliness,” that God, who was “manifest in the flesh, was seen of angels,” and appeared lovely to them: and so he is to all the saints, for ‘’ to them that believe, he is precious;” and indeed he is so to all but Christless sinners, who see no beauty, form, nor comeliness in him, wherefore they should desire him. 4. As Christ is lovely in himself, and lovely to all others, so it is he that makes all the saints lovely to God: there is nothing in them, nor done by them, that can make them grateful to him; they are only accepted with him “in the beloved;” he is pleased with Christ and his righteousness, and with them as considered therein: He must needs be lovely, yea, “altogether lovely,” that makes all the saints lovely too.
Now the church having given such an ample description of her beloved to the daughters of Jerusalem, they might from henceforward cease to wonder, why she, who was” the fairest among
women,” was so deeply fallen in love with Christ; why she made such a stir about him, was so much concernedat hisabsence,wasso diligent in herseareh of him, and gave them so strict a charge concerning him: as well as they need not now be any longer at a loss to know who and what he was, he having given such distingnishiug characters of him: and having done this, she closes all with claiming an interest in him, and appropriates him to her own soul, in the latter part of this verse; she having a clear sight of him, and her faith more strengthened in him.
Verse 16. Latter part. — This is my beloved, and this is my friend, 0 dauyhters of Jertisalem.
The church having given a large description of Christ, in the preceding verses, to the satisfaction of the enquiring daughters of Jerusalem; closes the account of him with a comfortable appropriation of him to her own soul, and a holy boastiug of him before others; which she does, by consideriug him under those two characters:
I. A.s her beloved.
II. As her friend.
I. She points him out to the daughters of Jerusalem, and distinguishes him from all other beloveds; and boasts of him in the views of her in terest in him, under the character of her beloved: which shows, 1. That her love and affection to him were strong and ardent, such as many waters could not quench nor any thing separate from; though she was forsaken by him, and had suffered much from the watchmen and keepers of the wall for the sake of him; she had sought him with a great deal of care and diligence to little purpose; she had called aloud, and with great importunity herself, and had made use of the interest of others with him, and yet could not prevail upon him to show himself; she could neither see him, nor hear him, nor get any tidings of him: yet notwithstanding all this, he is her beloved still. 3. It bespeaks the strength of her faith in him; for notvvithstauJiug the sense of sins and infirmities, which she now had, the desertions, temptations, sufferings, &c., which she was attended with, yet she could say, “This is my beloved;” this is the trial of faith, and herein lies the glory and excellency of it, when a soul can believe in the dark, or as Abraham did, believe “in hope against hope;” herein the church acted in some conformity to Christ, her Head; who, when upon the cross, in the agonies of death, deserted by his friends, ami forsaken by his God, yet nevertheless could say,”” ]My God, my God, why Last thou forsaken me?’’ 3. This shows that Christ only was her beloved; that she had singled him out from all others; and that he was in her esteem preferable to all others: there is none among all the angels in heaven, nor any among all the sons of men on earth, neither, is there any creature-enjoyment whatever, comparable
‘Omnia Casar erat, Lucan. Tharsal. 1. 3. v,
PatcrcUlUS, 1. 2 Kai avln,.ltia luyulli to ttuh tvTii. u
108. id ununi dixero, quam illc omnibus omnia I’uent nu. Ecclesiast. c. ’43. 2y.
.11. lli.J
2S1
to Iiim, and it is as if she should say, Let others take their beloveds to themselves, the idols of their ovvu hearts, their carnal lusts, and sensual pleasures, whom they have chosen; for my part, I ingenuously confess that this exceUeut person, whom I have just now described unto you, is only “my beloved;” him I have chosen, and I desire no other; and now I leave you to judge whether there is any comparison between him and others.’’ But having met with his character already in this song, I shall not any longer insist on it now; but proceed,
II. To consider the other character which she gives of him; “this is my friend.”^ There is a mutual friendship between Christ and believers; he calls them his friends in v. 1 of this chapter, as the church calls him in this; and it is worthy of observation, that the very same characters of beloved and friend, which Christgivesto his church there, are given to him by his own church here; it being usual for them in this song to take up each other’s words, and return thesi. This character of a friend, undoubtedly suits well with Christ; in opening of which, I shall endeavour, First. To give some instances and proofs of Christ’s friendship to his people. Secondly. To show the transcendent excellency of this friend. Aud Thirdly. Consider in what manner the church here delivers herself.
First. It will be proper to give some instances of Christ’s friendship to his church and people; from whence it will manifestly appear, that he justly deserves such a character. And, 1. His engaging as a Surety for them, is a manifest indication of it; when our cause was desperate he ensaged in it: when justice was ready to give the blow our transgressions deserved, he interposed and averted it, and took it upon himself; when he knew that we should run through all our stock, and become bankrupts, he became our Bondsman, and engaged to pay the whole debt: when he saw that we should fall into the depths of sin and misery, he undertook to bring us out of them, cleanse us from all sin, clothe us with his righteousness, and safely conduct us to glory; and must not all this be esteemed a proof of Christ’s friendship to us? 2. His dying for us is another; this is the greatest act of friendship among men, for one man to die for another; “Greater love hath no man than this,” says Christ, John xv. 13, “that a man lay down his life for his friends;” but Christ has given a greater instance of friendship than this, in that he has laid down his life for his enemies; for “when we were enemies, we were reconciled to God by the death of his Son;” O matchless love! unparalleled friendship! 3. He has paid all our debts; our sins are called so in scripture; and a large score of them we live run; we owe “tea thousand talents,” and have not one farthing to pay; and to prison we must have
° Suus rex reginje placet, Plautas in Sticho, act. 1.
SC. 2. V. 76. «2J-( Pip Kat ouToc nXeaioi, na, Sept.
and ipse est amicus, meus, Vulg. Lat. version; and
gone, where we should have lain until we had paid “the uttermost farthing,” had not Christ engaged to do it; which he has actually done, by making satisfaction to law and justice; on the account of which, God the Father has cancelled the bond, crossed the debt-book, and discharged both sinner and surety: it was an act of friendship now to be bound for us, but still a greater to pay the whole debt. 4. He has purchased our persons, and procured all things needful for us; we are “not our own,” but “are bought with a price;” which price is not “corruptible things, as silver and gold,” but the “precious blood” of Christ Jesus, which he has shed for the ransom of us: for a king to give a large sum of money for the ransom of any of his subjects out of Algiers, or any other place of slavery, is an instance of his beneficeuce, humanity, and friendship to them; but was he to give himself a ransom for them, it would be an unheard-of one; but Christ has done this for his people, and thereby redeemed them from the slavery of the law, sin, Satan, and the world; and not only this, but has washed them from their sins “in his own blood,” stripped them of their “filthy garments,” and clothed them with “change of raimeut:” nay, has procured an inheritance for them, of which he now gives them the pledge and earnest, and ere long will put them into the full possession of it: and now, to do all this for persons who are entirely undeserving of it, is an instance of friendship indeed! 5. Not only so, but he is alsj gone to glory, to take possession of it in our name, room, and stead; that so we may not be under any fear of losing it, nor of being by any means deprived of it: and in so doing, acts the part of a loving brother, a trusty co-heir, and faithful friend; a3 well as he is gone thither also to prepare a place for us, that it may be ready for us, when we, by his Spirit and grace, are made ready for that. 9. His acting the pait of an Intercessor and Advocate for us with the Father, is another instance of his friendship: “he appears in the presence of God for us,” presents our services and petitions to him: pleads for every blessing we stand in need of, for converting, pardoning, adoption, sanctifying, and glorifying grace, and answers all Satan’s charges and accusations: and in so doing, shows himself friendly to us. 7. He suijplies all our wants: he has all grace treasured up in his person for this purpose, and he does not withhold it from his people: but at proper times, cheerfully and freely distributes it, according as their wants and necessities require: and this he does, not merely for their importunities sake, but because they are his friends: when disconsolate, he comforts them; when tempted, he succours them; when distressed he relieves them; when hungry, he feeds them; when sick and wounded, he heals them, and disiste socius mens, Montanus, Mercerus; and is est meus censors, Tigurine version.
AN lOKPOSlTION OF Till’:
charges all iLe good offices of a friend unto (hem. 8. He shows his friendship to us, and raniiitains it by the kind and comfortable visits which he makes to us; for though he may absent himself for some timp, yet ho will not leave us comfortless, but will come and see us, and visit us with his salvation: which is such an astonishing piece of friendship, that we have reason to say as the Psalmist, Psalm viii. 4, “What is man that thou art mindful of him? and the son of man that thou visitest him?” 9. Whenever he pays those visits, it is with such an air of freedom and familiarity, as renders them exceeding delightful, and justly entitles him to this character: it was his free, courteous, and affable deportment to men in the days of his flesh, which occasioned the Pharisees, by way of reproach, to call him “a friend of publicans and sinners;” and so free and familiar are his converses with his people in a spiritual way; he talks with them, as one friend may with another; lie walks with them, nay, he sits down at table with them, sups with them, and they with him. 10. He shows himself to be a friend unto them, and that he looks upon them to be his friends, by disclosing the secrets of his grace unto them; hence says he to his disciples, John 5V. 15, “I call you not servants, for the servant knoweth not what his lord doeth; but I have called you friends, for all things that 1 have heard of my Father, I have made known unto you,” he lay in his Father’s bosom, and so was privy to all his secret thoughts, counsels, purposes, and decrees, and makes a discovery of them to us, so far as is needful to advance our good and his glory; for “the secret of the Lord is with them that fear him; and he will show them his covenant,” Psalm xxv. 14.
And lastly, his friendship appears in the good and wholesome counsel which he gives unto us: which being taken, is always useful, and infallibly succeeds, being given with the utmost wisdom and the greatest faithfulness; of which see an in- .stance in Rev. iii. 18. Nay, his reproofs for sm, as wtll as his advice in distress, are exceeding friendly, and ought to be taken so; for, as the wise man says, Prov. xxvii. 5, 6, “Open rebuke is better than secret love; faithful are the wounds of a friend, but the kisses of an enemy are deceitful.” Thus much may suffice for some instances and proofs of Christ’s iriendsliip to his church and people. I come now.
Secondly. To show the transcendent excellency of this friend; “this is my friend:” he is a nonsuch; there is none like him, nor to be compared with him; for, 1. He is a “friend that sticketh closer than a brother -.” which may be expressive of that near union there is between Christ and believers; they are as if but one suul actuated them; and indeed but one Spirit does, which is in Christ without measure, and in believers in measure; for “he that is joined unto the Lord is one Spirit:” Christ stands in a nearer relation than that of a brother to his churcji; he is her Head and
Husband, her Bosom-friend; she is “Hesh of his flesh, and bone of his bone;” tliongh all these relations fall short of fully expressing the nearness, strictness, and indissolubleness of this union. Or else, this character may intend that sympathy and affection, which Christ bears to his people, in all their afHictious, sorrows, sufferings, temptations, desertions, sins, and infirmities; as well as signify his close adherence to our cause; who having once undertaken it, never left it till he had completed what he had engaged to do; all which shows the transcendent excellency of this friend. 2. He is a constant frijend, one that “loves at all times;” he was a friend to .us, when we were enemies to him; and merely by his love and acts of friendship to us, he overcame us, slew the enmity of our natures, and of enemies made ns friends; and continues to be a friend to us in all the adversities and afflictions of life: when men are in prosperity, they have usually many friends; but when the day of adversity comes upon them, they soon forsake them: but Christ does not treat his people so; he is a friend to them in adversity, as well as in prosperity; he knows their souls then, when nobody else will; he owns them for his own, and treats them as his friends, and so he will continue to do, even until death; and at that time will not fail to show himself friendly to them, no more than he will at the day of judgment, when he will priblicly own them, before angels and men, to be his friends; set “the crown of righteousness” upon their heads, and give them an admittance into his Father’s kingdom and glory. 3. He is a faithful Friend; we may safely tell him all the secrets of our hearts, he will not betray us; we may trust him with our all, he will never fail us; and though the prophet says, Mic. vii. 5, “Trust not in a friend, and put not confidence in a guide;” yet we may safely trust in this our friend, the Lord Jesus Christ, who will be our almighty God, and our trusty and faithful hieud and “guide, even unto death.” 4. He is E rich friend, such an one is often useful and needful; a man may have a friend that has a heart to help him, but not in a capacity; but Christ, as he is heartily vfilling to help us, so he has an ability to doit; he is possessed of” unsearchable riches, “and these he distributes among his friends; for it is from those “riches in glory” which are in Christ’s hands, that all the wants of his people are supplied. 5. He is an everlasting friend: a man may have a friend, but this friend may die, and then all his dependence on him is gone; but Christ ever lives, and ever lives to be a friend unto his people; death parts the best friends, and puts them into an incapacity of serving each other; but there is no fear or danger of this in Christ, over whom death shall no more have the dominion. 6. He is an unchangeable friend; he is always the same, “yesterday, to-day, and for ever:” sometimes little things “separate chief friends,” but nothing can separate Christ SONG OF SONGS.
and believers; his mind never changes, his affections never cool, nor are the communications of friendship ever cut ofF; his ears are not open to every idle story, nor is he tempted to break off friendship with his people, by their uukiuduess and ingratitude unto him. But,
Thirdly. A little to consider the manner in which the church delivers herself in these words; which appears to be, 1. In the strength of faith; she could comfortably appropriate Christ to herself, under each of the characters here mentioned; and though she had not the sensible manifestations of Christ’s love to her, which she was desirous of, and had not those visible instances of his friendship she had formerly experienced, yet she did not doubt but that he was both her beloved and her friend. 2. She seems to speak in an exulting and rejoicing manner; her soul was filled with joy unspeakable and full of glory, as an effect of her faith in an unseen Jesus; and indeed she had all the reason in the world to rejoice in the views of her interest in such a beloved, and in such a friend, whom she had before described. 8. She seems also to speak in a kind of boasting manner “This is my beloved, and this is my friend:” and indeed believers may do so; for though they may not glory in themselves, nor in any thing done by them, yet they may in Christ, and what he has done for them: and so the Psalmist David did, Psal. xxxiv. “2, who says, “My soul shall make her boast of the Lord:” and thus the church did here before the daughters of Jerusalem, and what effect this whole discourse of hers had upon them, may be seen in the following words.