Song of Songs 7

In this chapter Christ gives a fresh commendation of the beauty of his church, in a different order and method than before: beginning with her feet, and so rising gradually upwards to thehairof her head, and to the roof of her mouth, ver. 1. — 9. And then the church asserts her interest in him; and declares his desire towards her, ver. 10; and Invites him to go with her into the fields, villages, and vineyards; and offers various reasons, by which she urges him to a compliance with her invitation, ver. 11 — 13.

Verse 1. How beautiful are thy feet with shoes, 0

princess daughter ’ the joints of thy thighs are like jewels, the work of the hands of a cunning workman. These are either the words of the daughters of Jerusalem, who having desired the church to return unto them, in the latter part of the preceding chapter, that they might take a view of those incomparable and astonishing beauties, for which she had been commended; to which request she complyiug, they now with wonder look upon her, and give those large commendations of her, which are in this and some following verses: and what seems still more to strengthen this sense of the words, Christ is spoken of in verse 5, as a distinct person, both from the person who is described, and also from the persons by whom the description is made. Though I rather think, that they are the words of Christ; who, observing his church think so meanly, and speak so modestly of herself, enters afresh upon the commendation of her beauties; to the end, that all her discouragements might be removed, her objections answered, and she be fully assured that she was as beautiful in his eyes, and as much the object of his love as ever she was, notwithstanding her unkind treatment of him, and behaviour to him. Moreover, it may be observed, that the title, which is given the church, in verse 6, does not suit well to come out of any other’s mouth but Christ’s, whose love peculiarly she is: nor indeed would it appear so proper to any as to Christ, to give such commendations of the church as here are given. And it is also worthy of our notice, that the order in which Christ proceeds here, in the description of the beauty of church, is not only different from that method which she took in setting forth his glory, in chap, v., but also from that which he himself took, when upon the same subject, in chapters iv. vi.; for as he there began with the hair of her head, her lips, teeth, cheeks, and temples, and so proeeeded downwards; he here begins with her feet and rises upwards: which may be, 1. To show that he takes notice of and has a value for the meanest members of his mystical body, the church; betakes notice of her feet, which, though they have the lowest place in the body, yet are not without their usefulness; “for the head cannot say to the feet, I have no need of you;” and as they are not without their usefulness, so neither are they without Christ’s notice; who has a real value, and has made provisions of grace for them, as well as for the other members of his body, and therefore appears in a garment down to the feet; which garment of his justifying righteousness, covers the feet and toes, as well as the other parts of the body: nay, Christ not only takes notice of, and has a value for the meanest saints, but also for their meanest performances; he hears and despises not the prayers of his destitute ones: he bottles up

“D’jnon n’’nQ3 “f xop<” tiov n-ape/u/SoXoui-, Sept. nisi choros castrorum, Vulgate Latin version; velut Chorum castrorum, Mercerus, Montanus, Cocceius; quae similis est choreas castrorum, Tigurine version; velut Chorum machanaimoruni. Junius. Vid. R. Aben. Ezra in loc.

their tears, and forgets not their labour of love towards his saints: such as visiting them when sick, feeding them when hungry, and clothing them when naked, nay, even the giving them a cup of cold water in the name of a disciple; all which he looks upon as done to himself, and will remember, and speak of them when they have forgotten them, and at a time when they little thought to have heard of them. 2. It may be also to lead the church, together with the daughters of Jerusalem, gradually, by little and little, into the glory atid beauty which she received from him; and so bring them to consider what glory and beauty he must be possessed of, from whom she received all hers; for if her feet with shoes were so beautiful, what must the other parts of her body be, which were still more gloriously adorned! and if she in all her parts was so glorious; what must he be who made her so! H. He takes notice lirst of her feet, because she was now upon the return unto him after her backslidings from him, wbicli was exceeding jirateful to him: the returning prodigal was not more welcome to his father; who, seeing liitn afar off, ran and fell upon his neck, and kissed him; than a poor backsliding sinner is to Christ Jesus. 2. He inverts his former order and method, to show that the manifestations of his lore are not always alike; he sometimes takes one way, and sometimes another; and whether a believer is considered either one way or another, he is always beautiful in Christ, and in his eyes. But let us now consider the words themselves; in which may be observed,

I-. The noble and excellent title which is given her; “O prince’s daughter!”

II. The commendations of her; which are, 1st. Of her feet, and these are said to be “beautiful .ith shoes.” 2udly. Of “the joints of her thighs;” which are said to be “as jewels, the work of the hands of a cunning workman.”

I. Here is a new and noble title given to her, “0 prince’s daughter 1” Christ finds new names and titles for his spouse; and that not only to set forth her excellency the more, but also to express the largeness of his love and affection to her; who may be well called a prince’s daughter, as she is the king’s daughter in Psal. xlv. 13, and that because she is the daughter of the King of kings, and Lord of lords: and so she is, 1. By covenant grace, which makes her so; for God has in covenant made over himself unto his people, and declared that he will be their Father, and they shall be his sons and daughters; for even thus saith the Lord Almighty: and now that same grace, which has taken them into that relation, will make it appear manifestly that they are so, by bestowing all that grace which is laid up in covenant for them, and all that glory which is there provided for them. 2. By birth, or by the grace of regeneration: the church of Christ is a priuce’s daughter by birth, being born again,

“not of blood, nor of the will of the flesh, nor of the will of man, but of God;” the original and descent of the children of God is not base, mean, and low, but high and noble: those that are born again, are born &yo0ey, from above, as that word may be rendered; they are born heirs to an inheritance, that is not of this world, which is fading and perishing, but to one that is incorruptible, undefilcd, and which fadeth not away, reserved in heaven for them: and as they are born, so they are brought up as the sons and daughters of kings and princes; they are brolight up in the king’s palace; they feed at his table, and participate of all his royal dainties; their clothing shows them to be such, which is all of wrought gold, as does also their equipage and retinue: who besides the virgins or maids of honour to wait npou them, have also a guard of angels continually to attend them. 3. By adopting grace: angels are the sous of God by creation; but saints by adoption: they are predestinated to it; and by the Spirit of God, who is the Spirit of adoption, are put into the possession of it, and reap the benefits, and enjoy the comfort of it, through his witnessing with their spirits, that they are the children of God; which is such a surprising instance of God’s grace, that all who share in this privilege have reason to say, with the apostle John, 1 John iii. 1, “Behold what manner of love the Father hath bestowed upon us, that we should be called the sous of God. 4. By marriage: The church is mrrriedto Christ, the eternal Son of God; whose titles are, “The Prince of peace, and the Prince of the kings of the earth:” so that she is both a prince’s daughter, and a prince’s wife; and is the former, by becoming the latter; she is espoused as a chaste virgin to Christ, who is the only Son of the king, eternal, immortal, invisible, the only wise God.

Moreover, the words may be rendered, “O noble, or princely daughter!”* that is, who art of a noble and princely spirit: and this is, (1.) A. free spirit, in opposition to a servile one: and so the word is translated, in Psalm li. 12, “Uphold me with a free [or princely] Spirit:” and such a spirit believers have, being freed from the servitude of sin and Satan; and being delivered from a spirit of bondage to a law of works, serve the Lord with all cheerfulness and readiness, being made a willing people in the day of his power. 2. To be of a princely spirit, is to be of a free, noble, generous, bountiful, and liberal spirit: and such a spirit saints have, not only in distributing their temporal things to the necessities of the poor, but also in communicating their spiritual things to the mutual comfort and edification of each other; so the word is rendered in Isa. xxxii. 5, 8.

II. Having considered the title, it will be now proper to take notice of the commendations given her: 1st. Of her feet, which are said fo

* 2”li m puella nobilis, Castalio; principalis, nobilis and ingeriuu vago, so. filia. so tome in Jlichaelis.

2i’.l

be beautiful with shoes. Sadly. Of the joints of her thighs, which are said to be “as jewels, the work of the hands of a cunaing workman.” Is4. Her feet with shoes are here commended: it is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so He be is described by Homer,’’ as having beautiful feet; and Juno, by her golden shoes: particular care was taken of, and provision made for the shoes of queens and princesses in the eastern countries; Herodotus’^ relates, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes: the Targum here is, purple shoes; and those of a red, scarlet, or purple colour, were in esteem with the Jews, Ezek. xvi. 10, and with the Tyrian virgins, their neighbours i and also with the Romans,^ with whom likewise white shoes were much in use. By these feet with shoes may be meant, either, 1. The ministers of the Gospel.^f whose feet being shod with the preparation of the Gospel of peace, are exceeding beautiful, according to Isa. lii. 7, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace,” &c. These are the church’s feet, which run to and fro in the world, whereby the knowledge of Christ and his Gospel is increased; which was eminently true of the apostles and first ministers of the Gospel, who swiftly ran over the Gentile world; and wherever they came, diffused the savour of Christ’s knowledge, and were instrumentiU in the conversion of thousands of souls; for their sound went into all the earth, and their words unto the ends of the world. Aud now these feet being said to be beautiful with shoes, may denote, (1.) The promptitude and readiness of Christ’s ministers to preach the Gospel: as the people of Israel, having their shoes upon their feet, when they eat the passover, just when they departed out of Egypt, showed their readiness for their journey; so these feet of the church, having shoes on, show the readiness of the ministers of the Gospel to preach it in every place where they are called to it, though in the face of the greatest opposition; “I am ready,” says the apostle Paul, Rom. i. 16, “to preach the Gospel to you that are at Rome also:” his feet were shod with it, and he was prepared to preach it; even where not only the seat of the empire, but the seat of persecution was, where it wy the hottest, and raged the most furiously; and the reason lie gives is, for, says he, “I am not ashamed of the Gospel of Christ;” no, not in Caesar’s palace: faithful ministers are ready to preach it any where, and at any time; and are “instant in season and out of season;” they preach,” not by constraint, but willingly;

Odyss. n. V. 602,603. Aiiratos pedes. Ovid. Amor. 1. 3. eleg. 12. ‘Euterpe, sive 1. 2. c. 08.

■’ Virqlnibus Tyrus mos est, &c. Virgil. .iT5neid. 1. Vid. Tersii Satyr, h. v. 169. Virgil. Bucolic.

not for filthy lucre, but of a ready mind.” (2.) It shows their intrepidity in preaching the Gospel; a man that has his feet well shod, regards not the roughness of the way, nor the sharp stones which lie in it, nor the pricking briars and thorns through which he walks: the ministers of the Gospel, whose feet are well shod with it, regard no difBculties that lie in their way, so as to be discouraged by them, and desist from their work; but, with the utmost courage and magnanimity of mind, bear and surmount them; with scorn and contempt they trample upon all the briars and thorns of reproaches and scandal that are cast upon, and persecutions which are levelled against them; none of these things move them, neither do they count their lives dear to themselves; so that they may finish their course with joy, and the ministry, which they have received of the Lord Jesus, to testify the Gospel of the grace of God. (3.) It is expressive of their beauty and glory: the ministers of the Gospel are not only beautiful in the eyes of those to whom they are made useful, either for conversion or consolation, but also in the eyes of Christ; especially when they faithfully discharge their work; though they run the risk of losing of their credit, honour, and reputation in the world, nay, their lives also. Or else, 2. By these feet, may be meant the afTectious of the church towards Christ which are that unto the soul, as feet are to the body; these carry it up and down, hither and thither, at pleasure: and being said to be beautiful with shoes, show that they moved in an orderly way; constrained her to turn her feet to his testimonies, and enlarged her heart to run the way of his commandments; which made them appear exceeding beautiful to him, so that his heart was ravished with them; see chap. iv. 9, 10, the eyes of Holofernes are said to be ravised with the sandals upon Judith’s feet, which she had put ou, on purpose to deceive persons; see Judith x, 4, and xvi. 11, and this shows it to be the custom of women to adorn their shoes or sandals, that they might enamour their lovers; to which custom perhaps the allusion is here made. Or else, 3. By them may be meant the actings of faith on Christ, in saints coming to him and walking on in him, as they have received him; as faith is the eye of the soul, which sees Christ, and the hand which receives him, so it is likewise the foot which goes to him and walks in hiin; and nothing is more pleasant and delightful to Christ, than for souls to come unto liiin, and venture their all upon him, in expectation of receiving life and salvation, righteousness and strength, peace and comfort, grace and glory; all from him and through him; for such lie

eclog. 7. v. 31. ‘Pes malus in nivea, &c. Ovid,

de Arte -Vmaud. 1. 3. Vid. Martial 1. 7. epigr. 27.

? So Mercerus, Cocceius, and Not. Tigur. Vers, in loc. ‘’ So Sanctius in loc.

willingly receives, and has promised never to reject: and as their first coming, so their continued walking in him, by fresh repeated acts of faith, is well pleasing to him; these feet are beautiful with shoes. Though, 4. By them may be meant, the outward conversation of the saints;’ which is frequently expressed in scripture, by walking in the ways, commands, and ordinances of Christ; see Luke i. 6, Eph. iv. 17, Col. iv. 5, which may be said to be beautiful with shoes. (1.) When they appear to be ready to every good work; who, no sooner are enlightened into an ordinance, or called to a duty, but they readily comply with it, being beforehand furnished and prepared for it, having their shoes upon their feet, in a posture of readiness to do it. (2.) When the conversation is so ordered, as that the shame of our nakedness does not appear to the eyes of the world. To walk barefoot, was accounted shameful; see Isa. sx. 4; and so it is to have an ill-ordered conversation: but a well-ordered conversation is like shoes to the feet, which cover them, so that the shame thereof does not appear. (3.) When it is conformed to God’s law; which is “a lamp unto the feet, and a light to the path.” (4.) When it is becoming Christ’s Gospel. (5.) When it is guarded against the reproaches and offences of the world: as shoes upon the feet keep off the thorns and briars from pricking; so does a good conversation, in some measure, keep off the reproaches of the world, or at least keep them from being disturbed at them; for great peace have they which love God’s law, and nothing shall offend them: and though it does not afford matter of boasting before God; yet a believer, whose conversation is becoming the Gospel, may say, as Samuel did, chap. xii. 3, “Whose ox have I taken? Whose ass have I taken? Whom have I defrauded?” so that hereby he is fenced and guarded against the world’s calumnies and contempt. (6.) Then is it so, when there is such a lustre in it as cannot but be seen by, and is conspicuous to all beholders; which raises their admiration, and gives them occasion of glorifying God; see Matt. v. 16, and this, as it is commendable among men, so it is beautiful in the eyes of Christ; for to such who order their conversations aright, that is, whose feet are beautiful with shoes, will he show the salvation of God.

2ndly. “The joints of her thighs” are said to be “as jewels, the work of the hands of a cunning workman.” By which may be meant, either 1. Some ornaments of gold, silver, or precious stones, which were used to be worn about the legs or feet by women in those times; which was a custom not only used among the Heathens,’’ but also among the Jews, as is manifest from Isaiah

iii. 18, where among the rest of the attire of the Jewish women, “the bravery of their tinkling ornaments about their feet” is mentioned; and so may be expressive of the greater glory, lustre, and beauty of the church’s conversation. Or, 2. The garments which covered the thighs;’ for it is not agreeable to the rules of decency and modesty to describe the naked thighs -. the word’” signifies the compassing of the thighs;” which does not intend the ambient flesh, or the thickness of it about them, as R. David Kimchi” supposes; but rather, the femoralia, or garments about the thighs, which encompassed, and covered them; by which may be meant, “the garments of salvation, and robe of Christ’s righteousness,” whereby the persons of God’s elect are covered, so that “the shame of their nakedness” does not appear; and with which they are as richly adorned, as the bridegroom is with his ornaments, and the bride with her jewels, on their marriage-day. Moreover, this is not the bungling work of a creature, but “the work of the hands of a cunning workman;” even of one that is God as well as man, and therefore is called “the righteousness of God. Or, 3. The girdle about the loins,” according to some,” which was wont to be worn in those times; thighs being put for loins, as in Gen. xlvi. 26, and may intend that girdle of truth with which the loins of believers are girt, and is joined with “the preparation of the gospel of peace,” with which their feet are shod, in Eph. vi. 14, 15, which metaphor is frequently made use of, when a gospel-conversation is directed and exhorted to; see Luke xii. 35, 1 Pet. i. 13. Or, 4. By these “joints of the thighs,” may be meant young converts. The Targura expounds it of the children which sprung from the thighs or loins of the people of Israel; see Gen. xlvi. 26, Exod. i. 5, Judg. viii. 30, where this phrase, “to come out of the loins,” or, as it is in the Hebrew text, “the thighs,” is expressive of generation; and therefore these words, in a mystical and spiritual sense, may have reference to those many souls that are born again in the church; who arc as jewels in Christ’s esteem: and are the curious workmanship of the blessed Spirit, “created in Christ Jesus unto good works.” Or else, 5. By these “joints or turnings of the thighs,”? by which they move orderly and regularly, may be meant Ihe principles of a believer’s walk and conversation, as one’’ well observes, without which it is little worth, nor can it be ordered aright; for principles denominate actions to be either good or evil. Now the principles of grace, from whence a believer acts in his conversation, and by which he moves in his Christian walk, are as valuable and as precious as jewels; and are wrought by no less a hand than the Spirit of God, who

‘So Durham and Ainsworth in loc. ‘’ Vid. Plin. 1. 9. c. 35. and 1. 33. c. 3, 12. ‘So R. Aben Ezra, Sanctius, and Bishop Patrick in loc. Ty

‘piDn ambitus femorum, Buxtorf. Mercer. Junius.

In lib. Shorash. rad. porr

‘So Junius and

Cocceiusin loc. p Vertebras, Pagniuus, Montanus, Vatablus; signat illam agilem versatilem juncturam, qua capita femorum in guis foraminibus expedite moventur, Brighhnan. Durham in loc.

2(pn

“worketh ia them both to will and to do of his good pleasure.”

Verse 2. Thif navel is like a routid goblet which wanteth not liquor: thi, belly is like an heap of wheat, set about with lilies.

Chkist hei-e continues the commendation of his church, and gives two other instances of her beauty: and as in the former verse, head commended those parts, which may be expressive of her outward walk and conversation, and of the principles of grace from whence she acted; so here he may be thought to set forth her inward glory by these, the navel and belly, which are more hidden and less conspicuous; for this “king’s daughter” is all-glorious within, as well as her conversation is honourable without; her adorning not being the “outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel; but is the hidden man of the heart, in that which is not corruptible, even the oruamentofameekandquietspirit, which is in the sight of God of great price:” but what is particularly intended by these parts, will more manifestly appear from a distinct consideration of them. And,

I. Her navel is said to be “like a round goblet which wanteth not liquor.”

II. Her belly as “an heap of wheat, set about with lilies.”

I. Her navel is compared to “a round goblet, which wanteth not liquor:” by which some“’ understand, n.ot that part of the body itself, but some covering or au ornament of it; as some jewel or plate of gold, which was so called, either, because it was the shape of the navel, or else because it covered and adorned it; as also, because the word translated round, in the Chaldee language signifies the moon, it has inclined them to think that this ornament may be the same which the Jewish women are said to wear, in Isa. iii. 18, where mention is made of their” round tires like the moon;” which figure is also understood by the Targum upon our text; though others,’ who are also of opinion that some covering of these parts is intended; yet think that the reference is made unto that “clothing oC wrought gold,” with which the church is said to be arrayed, in Psalm xlv. 13, in the midst of which, or in that part of it which covered the navel and belly, was a raised or embossed work, which resembled an heap of wheat, or rather, sheaves of wheat, round about which was an embroidery of curious flowers, and especially lilies; and in the midst of the whole work, a fountain or conduit, running with several sorts of liquors, into a great bowl or bason; Fortunalus Scacchus’ interprets it of a garment covering those parts, embroidered with lilies. By all which, the gloi-y and beauty of the” garments of salvation, and robe of

‘R. Aben Ezra and Sanctius in loc. Bishop

Patrick in loc. ‘Eleochrysm, ,Sacr. 1. 3. p lOK).

“So likewise do the Jews, in T. Cab. Sota. fol. 45. I. and Sanhedrfcn, fol 14. 2. and fol. 37. 1. and in

Christ’s righteousness,” with which believers arc adorned, may be represented to us. R. Aben Ezra, by the navel, understands the great Sanhedrim; as he does by the belly, the lesser:” K. Sol. Jarchi, lishcat gazit, or the paved chamber, in which they sat. ISIoreover, nothing is more frequent with the Jewish writers,’’’than to call the land of Canaan, and particularly Jerusalem, ’ the navel of the earth; which they suppose to be in the very midst of it, for which reason they call, it so; and it was from this navel of the earth, that I the gospel of Christ went forth into all the world: ‘■■ for out of Zion shall go forth the law, and the word of the Lord from Jerusalem:” The Targum or Chaldee paraphrase on the place, applies it to the “head of the school; by whose righteousness the whole world receives nourishment, even as the child receives nourishment through it« navel in its mothers bowels.” And I am inclined to I think, that by it we are to understand the ministers of the gospel; who, in the administration of I the word and ordinances, are that to Christ’s body the church, as the navel is to an human body: and, 1. As the navel is placed in the more eminent part of the belly, so are the ministers of the gospel in the highest place in the church; who, being called to the greatest work, have the greatest gifts, and largest measures of grace bestowed upon them, to furnish them for it: to whom others are exhorted to submit themselves, Vhey being set over them “in or by the Lord.” 2. As the navel they are placed in the midst of Christ’s body, the church: it is in the midst of the church they do all their work, preach the gospel, and administer ordinances, in imitation of and conformity to their great Master and Prophet in Israel, Christ Jesus; who said, “In the midst of the church will I sing praise unto thee,” Heb. ii. 12. 3. As the navel is the strength of the intestines; so the ministers of Christ, are not only strong themselves, in the power and grace of Christ, as they had need be, but are also strengtheners of others; one principal part of their work being to “strengthen weak hands, and confirm the feeble knees;” as our Lordsaid to Peter, “when thou art converted, strengthen thy brethren,” Luke xxii. 32. 4.- As the navel conduces much to the health of the body, so do the ministers of the gospel to the health of the church: Solomon speaking of the fear of the Lord, says, that “it shall be health to thy navel, and marrow to thy bones,” where, by the navel, he means the whole body; that being in a good plight, and a healthful condition, has much influence upon the whole body to make it so. The ministers of Christ in preaching the everlasting gospel and feeding souls with the “wholesome words of our Lord Jesus Christ,” are very servicable for the increasing and maintaining the health. of the church; many things in the book of Proverbs are applicable to them in

Shirhashirim Kabba in loc. and in Bemidbar Rabba, parash. 1.” Vid R. David Kimchium in Ezek.

xxxviii. 13. and. Jarchium in loc.

this case; see chap. xii. 18, and xiii. 17, and xvi.. 24. 5. The navel is that part through which the child receives its nourishment in the vpomb; the ministers of Christ as they are instruments in begetting souls again, so they are useful m the nourishing of them, even when in embryo, as well as in feeding them with “’ the sincere milk of the word;” which they, as “new-born babes,” are desirous of, with which they are nourished and brought up.

Jlorcover, the navel of the church is compared 1o a “round goblcl, bowl, or bason.” I need not ob^erve how aptly the metaphor agrees with this part of the body, it being like a bowl or bason, both round and hollow; though the mystical writers among the Jews render it, the pit of the breast or stomach ;^ a phrase which we also use, and rather seems to answer better the description given: which, in a mystical sense, may be expressive of, 1. The perfection of gospel-ministers: the round or circular form is accounted the most perfect; these, though they are not absolutely perfect, yet may be said to be comparatively so, having a more perfect knowledge of the Gospel, and the mysteries of it, than private believers usually have; see Phil. iii. 15; for having a larger acquaintance with the scriptures of truth, they are thereby in a sense made perfect, and “thoroughly furnished unto all good work,” as the apostle observes, in 2 Tim. iii. ] 7. 2. It may also be expressive of that workmanship which is bestowed upon them; who of then)selves are not “sufficient for these things,” until, by the gifts and graces of the Spirit, they are made “able ministers of the New Testament,” and in some good measure qualified for the work of the ministry; and then are they like “around goblet,” turned and formed by some curious artist. 3. It may likewise serve to set forth the capacity which they are endowed withal, to hold and retain gospel-truths; they are not like colanders, which immediately let out whatever is poured into them; but like round goblets, bowls, or basons, which hold and retain whatever they receive; and this is esteemed as a necessary qualification of a Gospel-minister, by the apostle Paul, in Titus i. 9, that he be such an one as holds fast the faithful word, and does not let it slip nor go from him: but continues in the things which he has learned, knowing of whom he has learned them.

Also, it is worthy of our notice, that this navel of the church is not compared to an empty goblet, but to one that “wanteth not liquor:” by which may be meant, I. The grace of the blessed Spirit, which is more or less in all believers; which much conduces to their healthfulness, as the moisture of the navel does to the body; it is no

Lex. Cabal, p. 99. r rpn mistio, Mercerus;

mixtio, Junius and Tremellius, Piscator: mixtura, Marckius, JVlichaelis; though Gataker interprtts it of pure wine, and that the most generous, Adversar. Miscel. p. 44. ‘■ ‘I’he Jews say, it was two parts water and one wine, Shirhasliirim Kabba ai loc. and

unusual thing in scripture for the grace of the Spirit to be compared to water, and to an abundance of it; even to rivers of living water, which are said to be in the belly of a believer, and these are never-failing ones; for grace is in them, as a “well of water springing up into everlasting life.” Or, 2. The church’s cleanness may be intended by this expression; who being washed in Christ’s blood, and sprinkled with the clean water of the everlasting covcnaut, needed no other liquor to be washed with; and thus, as a navel not cut and unwashed, represents the impurity and corruption of nature, in Ezek. xvi. 4; so a navel cut and washed, as the church’s is here, may be expressive of her purity and cleanness, through the blood and grace of Christ; so that she needs no other liquor to make’her clean. Or rather, 3. It intends those large and never failing supplies which the ministers of the Gospel continually have from Christ; who is ■’ ascended on high to till all things,” and particularly ministers; so that they may never want the liquor of Gospel-truths to communicate to others; for which reason he has promised to be with them unto the end of the world; as he accordingly is, and continues filling these golden pipes, as fast as they empty the golden oil of Gospel-truths out of themselves. And, 4. The Hebrew word translated liquor, properly signifying, a mixture, or a mixed liquor,’’ may be expressive of that variety of Gospel-grace and Gospel-truths, which they are possessed of, and distribute to others; which is a mixture, not of human inventions, and the doctrines of the Gospel together; but of wine and milk, which are joined together, in Isa. Iv. 1; to which souls are invited to partake of: and which perhaps is the mingled wine, in Prov. ix. 2 — 5; such a mixed liquor’ being what was drunk in those countries as appears from Cant. V. 1; and such a mixture as this, for thirsty, distressed, and fainting souls, will never be wanting in the Gospel, or with Gospel-ministers.

Likewise it may be observed, that the words may be read as a wish for a continued supply 6f this mixed liquor in this vessel, thus, “Let there not want liquor:“” and so is expressive of Christ’s strong affection to his church, and tender concern, that there might be a continued supply in the ministry of the word for her nourishmeut; as well as implies a promise that it should be so.

11. Her be//t, is said to be as “an heap of wheat, set about with lilies;” which, as the former expression sets forth the nourishment which she has through the ministry of the word, this may be expressive of her fnfftfulness thereby; it was usual with the Jews to scatter wheat on the heads of married persons, at their weddings, three times, saying, Increase and multiply ;^ for the allusion

Bemidbar Rabba, parash 1. as the wine of Sharon was mixed, Misn. Nidcah, c. 2. s. 7. Ne deliciat

illius mixtio, .Jdnius; so Ainsvvorth. Vid.

Selden. Uxor. Heb. 1. 2. c. 15. p. 195. and Addisou’d Present State of the Jews, c. 5. p. 52.

S.]

seems to be a woman with child, as oue well observes; she is fruitful and big, not with wind, but with wheat: by which may be meant, either,. 1. The word or Gospel of the grace of God, which is comparable to wheat: “he that hath ray word,” saith the Lord, Jer. xxiii. 28, “let him speak my words faithfully; for what is the chaff to the wheat?” there is as much difference between a teller of dreams, and a faithful preacher of the Gospel: or between the dreams which the one tells, and the word which the other preaches, as there is between the chaff and the wheat. The Gospel may be compared to wheat for the excellency of it: wheat is the most excellent of grain; it is not only preferable to chaff, but to all other grain whatsoever: so the Gospel is preferable to all other doctrines whatever; and ought to be valued by believers more than their necessary food, seeing that those who are fed therewith, are fed with the “finest of the wheat:” and therefore may not only be compared to wheat for its excellency, but also for the nourishment it conveys. Besides, wheat is a solid, weighty, and substantial grain; as are also the doctrines of the Gospel; which are not like wind, but wheat; and is a quite different food than what Ephraim fed upon; of whom it is said, Hosea xii. 1, “Ephraim feedeth on wind.” Moreover, this is an heap of wheat, which the church’s belly is compared to here; such an one as is upon the corn-floor, ready threshed and winnowed, and cleared of the chaff; see Ruth iii. 7; and so may intend the purity of the Gospel, and its being clear of all human inventions and mixtures: it is wheat that is clear from, and not mixed with the chaff: for as faithful ministers will not set forth such to feed upon, so neither will enlightened and experienced souls receive it; also, this heap may be expressive of the variety and multitude of soul-comforting doctrines, and exceeding great and precious promises, with which the Gospel abounds; there are many of them, a heap of them, and fulness of the blessing in every one; they are full of spiritual blessings and consolations, especially when they come “in power and in the Holy Ghost.” Or else, 2. By it may be meant the graces of the Spirit of God, with which she was filled; which may also be compared to wheat for the excellency of them, being more valuable than, and to be preferred unto, all the desirable things of nature; andtoa “heap of wheat” for the variety of them, which souls receive from Christ, of whose “fvJness they receive grace for grace;” that is, grace in some measure answerable to the grace in Christ, or grace in abundance; “grace for grace,”’’ that is, heaps of grace; for there cannot be one grace, but there must be every grace, even heaps of grace:

as also for the purity of them, being free from all mixtures of hypocrisy: their faith is a faith unfeigned; their hope, which is fixed on Christ’s person, blood, and righteousness, is of a different nature than that of the hypocrites; their love to God, Christ, his Gospel, ordinances, and people, is without dissimulation; in short, sincerity runs through all their graces; they are like a heap of wheat, winnowed and cleared of chaff: moreover, these may be compared to wheat for their permanence; they will abide the sieve of Satan’s temptations, as Peter’s faith did; for though it was shaken much, it did not fail, because Christ prayed for it; and they will also abide the world’s fan of persecution, and likewise the awful scrutiny and discrimination, which will be made at the day of judgment; when the florid profession and external works and righteousness of others will be as chaff, which “the wind shall carry away, and vanity shall take,” these will abide and appear in their greatest glory and full perfection. Though I rather think, 3. That by this heap of wheat, to which the church’s belly is compared, are meant young converts :^ who are not only born in the church, but are also brought forth by her; “for as soon as Zion travailed, she brought forth her children:” and these are the wheat which Christ will gather into his garner, when he will burn up the wicked, “the chaff, with unquenchable fire:” as wheat is the noblest of seeds, is full of meat, is solid and substantial, these are bora “not of corruptible, but incorruptible seed,” and being full of faith and of the Holy Ghost, and continually receiving from Christ’s fulness, are solid and substantial believers; and will abide the force of persecution now, and stand the trying and discriminating time hereafter; “when the ungodly shall not be so, but shall be like the chaff which the wind driveth away; for they shall not stand in the judgment, nor sinners in the congregation of the righteous;” but even then this wheat will continue on the floor, and be gathered into Chrisfs barn. Moreover, this heap of wheat signifies the large number of souls that shall be born again in the church; and when those scriptures, in Isa. xlix. 19 — 21, and Ix. 8, have had their full accomplishment, then will this description of the church be exactly answered, and appear very glorious.

Moreover, this heap of wheat is said to be “set about with lilies,” or, as in the Hebrew text, hedged with lilies -J which would incliue one to think, that not a heap of wheat upon the cornfloor, but a field of standing wheat is here intended; whose enclosure is not an hedge of thorns and briars, but of lilies: by which lilies may be meant, either the precious promises and comfort-

‘Durham in loo. * Gratiam super gratiam, Alshech, of young disciples. ‘CJOIWI n:i!3

q. d. gratiam gratia cumulatam, Beza in John i. 16. i ■nerppayixijvtj ev Kp,i/oir, Sept septus liliis, MonUnus,

‘The Jews in Sharhasliirim Babba in loc. and Junius. Jlercerus, Cocceius, JIarckius and alii; valin Bemidbar Rabba, parusii. 1. interpret it of the I latus liliis, Vulgate Latin version; circum.sei tus Israelites, whom for many reasons they compare to j liliis, Tiguriue version, wheat, and the nations of the woj-ldto chaff; and K.

2Gt>

able doctrines which abound in, and encompass

around the word of God, or else, the sweet odour which the graces of the Spirit emit on every side, or rather, “the beauties of holiness,” in which men appear as soon as they are born again; and may be expressive of their secrecy and security, as well as of their beauty and glory.

There is one thing more which I would not omit the mention of, and that is, that some interpreters e think, that by these two parts, the navel and belly, here described, are meant the two ordinances of baptism and the Lord’s supper; by the former, the ordinance of baptism, which is the first ordinance administered to believers; and which none but those who are born again, receive any comfort, nourishment, or benefit from: and by the latter, the Lord’s supper: which like a heap of wheat, affords solid and substantial food to believers; where Christ, who is the Bread of Life, whose flesh and blood are meat and drink indeed, is set forth to them; who are kindly invited, and are heartily welcome to his table; which table of his is graced and adorned, or at least should be, not with the weeds, or thorns and briers of scandalous and profane sinners, who eat and drink unworthily; but with the lilies of precious saints and true believers, who sit as olive-plants, or rather are set as lilies about it. Though I should rather think, that these are intended in the following verse.

Verse 3. Thy two breasts are like two young roes, that are twins.

The breasts are the fifth part, which is here commended by Christ; what is intended by them, has been shown in chap. iv. 5, where we have met with the same commendation, and that in the same words; only here is an omission of a clause which is added there, namely, “which feed among the lilies.” The Targum here again makes mention of the two Messiahs, whom the Jews vainly expect: R. Abeu Ezra expounds those words of their two laws, oral and written, as he had done in the chapter and place abovementioned: as R. Solomon Jarchi does also of the two tables of the law; though he likewise produces another sense of the words, which is, that by the two breasts are meant the King and the High-priest, but for the understanding of the words, the reader is referred to chap. iv. 5, where they are more largely insisted on.

Verse 4. Thy neck h as a tower of ivory: thine

eyes like the fish-pools in Ileshbon, by the gate

of Bathrabhim: thy nose is as the tower of

Lebanon, which looketh toward Damascus.

Christ continues his commendation of the church’s

beauty; and adds, in these words, thi’ce other

K Vid. Cotton and Bishop Patrick in loc.

* EXeoKTinor Tpaxnor, Anacreon. Eburuea cervix, Ovid. Epist. 20, V. 57. eburnea eolla. lb. Metamorph. 1. 3. fab. 6. r. 422. and 1. 4. fab. b. v. 33-1. ‘Nivea

instances of it to the five former, mentioned in the preceding verses. And,

I. He compares her neck to a” tower of ivory.’’

l. “Her eyes to the fishpoolsin Heshbon, by the gate of Bathrabbim.”

HI. “Her nose to the tower of Lebanon,
which looketh toward Damascus.”

I. He compares her neck to a a tower of ivory. Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a tower, the other by ivory; hence a fine beautiful neck is called an ivory one;** and for the same reason it sometimes has the epithet of snowy,- and sometimes of milky.w and sometimes of marble.^ R. Aben Ezra, by the neck, understands the King Messiah; but he is not the neck, but the Head of the church; R. Solomon Jarchi interprets it of of the temple and altar, or of the lishcat yazit, or paved chamber, in which the Sanhedrim sat. The Targum would have ab betJi din, the father of the house of judgment, or chief of the Sanhedrim, intended but it seems better by it to understand, either,

1st. The ministers of the gospel, who hold unto, bear up, and exalt Christ, the Head; and are instruments in bringing souls near unto him, and of conveying spiritual food to the several members of his body, the church: who are likewise beautifully adorned with the gifts and graces of the Spirit, whereby they are fitted for the work they are called unto: these may also be said to be like towers for their strength and impreguableness; they are set for the defence of the gospel, and are as immoveable as towers; they stand the battery of Satan’s rage and malice, and abide the force of the world’s persecutions and reproaches; and none of these things move them to desert the work they are employed in. Moreover, this neck of the church is compared to a tower of ivory; whether there was a tower built of ivory, or that was so called, we have no account in scripture; the Targum, on this place, speaks of an ivory tower, which king Solomon made, but the scripture is entirely silent about it; unless by it we understand that great throne of ivory, which is mentioned in 2 Kings x. 18, and which may as well be called a tower, as the pulpit on which Ezra and others stood, is, in the Hebrew text, in Neh. viii. 4. Now the church’s neck may be said to be a tower of ivory, 1. To express the purity of gospel ministers, both in doctrine and life; who at once answer that character, of holding the mystery of the faith in a pure conscience; and so become examples to others, both in faith and ))urity. 3. These may be said to be as towers of ivory for their strength, which they receive from Christ, to hold fast the doctrine of faith, to confirm and establish others in it, and to withstand

cervice, Ovid. Amor. 1. 2. eleg. 4. v. 41.

Lactea colla, Yirg. .^neid. 1. 8. v. 661.

‘Marmoreo collo. Ovid. Fasti, 1. 4. v. 135. niarincrea ccuvice, Virgil. Gcorgic. 4. props finem.

3, 4.]

the force and power of Satan’s temptations. 3. They may be’eompared hereunto, for the smoothness and evenness ‘of those doctrines which they preach; by which I mean, njt those smooth things, which carnal persons would have prophesied to them, such as are tickling to the carnal ear, taking to the carnal fancy, and suited to the carnal hearts of unconverted ones; but such as are agreeable to the word of God, consistent with themselves, being all of a piece, and not yea and nay, as well as suited to the experiences of God’s children. Or else,

2ndly. By the church’s neck may.be meant, the scriptures of truth; which lead and direct souls to Christ, the Head; and are the means of conveying spiritual breath, life, and food to God’s children; and are beautifully hung and adorned with soul-refreshing doctrines, and comfortable promises. Now this neck may be said to be as a tower which is very high: seeing that it contains things which ai’e sublime, and out of the reach of carnal sense and reason; and is also as impregnable and immoveable as a tower; for though Satan and his emissaries have attempted to remove the scriptures out of the world; yet their efforts have hitherto,“and ever will be in vain: and these may likewise be very well compared to a tower of ivory, for the purity and glory of them; for, “the words of the Lord are pure words; as silver tried in a furnace of earth, purified seven times. Psalm sii- 6. Or else, 3rdly. By the church’s neck may be meant, the grace of faith, which lays hold upon and keeps close to Christ, the Head; it is that grace which exalts and glorifies him, and by which saints live upon him, and receive grace, streugtii, and nourishment from him; and is never without the other graces of the Spirit, and the becoming fruits of righteousness, which serve to adorn it; This may be compared to a tower of ivory “l. For the strength of it; which appears both in believing the promises of God, which sometimes seem to be attended with difficulties insuperable to sense and reason, and in resisting and withstanding Satan’s temptations; this fort and tower of faith Satan could never take and demolish; it has stood and will stand against all the posse that he is able to collect together against it; because Christ, who is the Author, will be the Finisher of of it; and continually prays that it fail not. 2. For the purity, beauty, and glory of it; as the church’s neck being compared to a tower, is expressive of its strength; so its being compared to ivory, shows its beauty and fairness: faith, that is pure and unfeigned, is a beautiful grace in the eyes of Christ; he is sometimes ravished with this neck of the church, and with one chain thereof; see

piscinis artificiosisslmis, Junius, Piscator. In Bemidba Rabba, parash. 14. the words are paraphrased thus; “Thine eyes are like fishpools, which are finished with consultation and thought.” p The

Targum by them understands the scribes; Jarchi,the

chap. iv. 9. 3. For the preciousness of it; as ivory is very precious and valuable, so is this grace of faith; it is called precious faith, in 2 Peter i. 1; and so it is in its nature, object, and actings; it is more precious than ivory, yea, than gold; hence the trial of it is said to be “much more precious than that of gold that perisheth,” 1 Pet. i. 7.

II. The eyes of the church are here compared to fish-pools in Heshbon, by the gate of Bathrabbim: in this comparison the allusion may be to the humonrs in the eye, one of which is called aqtiea ,- which are enclosed as water in a fishpool, and in which the eye seems to swim; hence the eyes are called by Virgil” nalantia lumina; and the same word in Hebrew, signifiss both a fountain and the eye; and fishpools, in the plural number, are properly observed, because there are two eyes. Some think that Heshbon is not to be taken here as the proper name of a place, but to be read in construction with fishpools thus, “thine eyes are like to fishpools, artificially made;” that are curiously formed, and according to art; such as were about the sheep-gate, which is here called the gate of Bathrabbim, because it was much frequented, and through it abundance of people passed to and fro: but it seems most agreeable to understand it of the city of Heshbon, which was the seat of Sihon king of the Amorites, as appears from Numb. xxi. 26, and Bathrabbim was one of the gates of this city; which’ was so called, either because it led to Rabbath, a city near unto it, and therefore are mentioned together, in Jer. xlix. 3, which, as is manifest from 2 Sam. xii. 27, was a city of waters; or else, because of the vast multitudes of people which went in and out thereat; for it may be rendered “the gate of the daughter of many, or of great ones.” Near this gate, it seems, were some very excellent and delightful fishpools, to which the eyes of the church are here compared; and by which may be meant, either,

1st. The ministers of the gospel ;P who are to the church, as eyes are to the body; for which see chap. i. 15, and these may be compared to fishpools, 1. For their clearness of sight into gospel-truths: it is true, in comparison of that light and knowledge which saints have in glory, they now “see but through a glass darkly;” but yet, with respect to the legal dispensation, in which there was much darkness and obscurity, they may be said to “behold with open face the glory of the Lord;” and their light will still be considerably increased, when the “watchman shall see eye to eye;” and that will be, “when the Lord shall bring again Zion.” 2. Like fishpools full of

wise men, or such who delight in sublime wisdom: so in Zohar, in Numb. fol. 89. 2. Aben Ezra, the prophets: in Shirhashirim Rabba in loc. and in Bemidbar Kabba, parash H. they are interpreted of the Sanhedrin.and elders of the congregation; and so in Yclammedenu and Siphri in Yalkut in loc.

water, they arc filled with “the fulness of the blessing of the gospel of Christ;” the means of grace, the ordinances of the gospel, and particularly the ministry of the word, are in scripture compared to waters; see Isa. Iv. 1, where souls are kindly invited, and where they often meet with that which is as refreshing as cold water to a thirsty man; and of this Christ’s ministers are full, being filled by him, who “fills all things;” they are not like those, in 2 Peter ii. 17, who are said to be “wells without water,” but are like” the fishpools in Heshbon,” clear and full. 3. They may be compared to those fishpools which were “by the gate of Bathrabbim,” because of the multitude of people which flock to, and attend upon their ministry, and which receive benefit more or less thereby; and then more especially will they answer this metaphor, when that prophecy, in Isa. ii. 2, 3, shall have its full accomplishment. 4. The word which is here translated fishpools, comes from a word which signifies to bless, because pools of water were esteemed blessings; see Judges i. 15, and so are ministers of the gospel to the churches of Christ; they are promised by God as such, Jer. iii. 15, and he sometimes threatens to remove them as such from his churches, when they are grown carnal, lukewarm, and indifFereat, and do not prize and use such mercies and blessings as they should; see Rev. ii. 5. Lord’s days, ordinances, and opportunities of hearing the gospel preached, are the only blessings and cornforts of life that some enjoy; God gives them “the bread of adversity, and the water of affliction;” this they are sure to have, with this they are fed all the week long; but on Lord’s-days, they have sweet and comfortable meals for their souls; and this great blessing God favours them with, though he denies them many temporal ones, which is, that their teachers are not removed into corners, but their eyes behold their teachers; they have Christ’s fishpools to come unto. 5. They are like fishpools, whose waters are still, quiet, invariable, and constant; and are not like troubled waters, such as false teachers are, who are continually casting up the mire and dirt of their own inventions, and the “divers and strange doctrines” of men; but these abound with those truths, which, like Christ, the Author of them, are “the same yesterday, to-day, and for ever.” Or else, 2ndly. By these eyes of the church, may be meant “the eyes of her understanding,” which are enlightened by the Spirit of God, particularly those of faith and knowledge; which may be said to be as fishpools, ]. For their perspicuity: faith can behold things clearly, which are invisible to, and are out of the reach of carnal sense and reason, and therefore is called “the evidence of things not seen;” it can look “within the veil,” and view an unseen Christ, with all the invisible realities

‘Vid. Sanct. in loc. De natura Doorum. 1.

2. c. 57. ’ ~pii tua facies, Paguinus: frous, Clarius: 60 Jarchi. “Tharsal. 1. 3. v. 215.” Theaof another world. 2. For their steadiness and unmoveableness: the eye of faith is fixed, not upon the duties, services, and performances of the creature; but upon the person, blood, and righteousness of Christ; it looks off of all things else alone to him. 3. For their abounding with the tears of gospel-repentance; Jeremy wished that his “head were waters,” and his “eyes a fountain of tears:” the believers eyes are so; for repentance is a tear that drops from faith’s eye: souls first look, and then they mourn; nor do they ever more so, nor in a better manner, than when they can view their righteousness, peace, and pardon in a bleeding Saviour; it is under a sense of this, they both mourn, most and best, both for their own sins, and the sins of others; their eyes are as fishpools, abounding withf these waters; “rivers of water run down their eyes, because they keep not God’s law,” Psalm cxix. 136. 4. For the modesty of them; these are not rolling waters, to which wanton and immodest eyes may be compared; but quiet, still, and standing ones: faith is a very modest grace; and he that is possessed of it, and has the greatest measure thereof, is the most humble soul; it exalts Christ, magnifies his grace, and gives all the glory to him; it abases the creature, takes away all boasting from him, and ascribes nothing to him; for which reason the church’s eyes are also said to be as “dove’s eyes within her locks.” 5. For their proportionable size, exact symmetry, and delightful beauty: perhaps the allusion may be to fishpools;’ which, being discerned at some distance, between trees or groves, look very sparkling and dazzling; and so did the church’s eyes to Christ; with which he seems to be ravished, as he says he was, in chap, iv. 9, and vi. 5.

III. Her nose is said to be “as the tower of Lebanon, which looketh toward Damascus.” Very properly is the nose mentioned next to the eyes; since as Cicero ’ says, “it is so placed, as that it. seems to be as a wall between the eyes; and here it is compared to a tower, not for the largeness of it, which is not reckoned comely, but for its position and use; though it may be rendered, “thy face;”’ and may denote her aspect bold and courageous. This tower of Lebanon seems to be one that was built in or near the forest of Lebanon; and was a frontier tower for that part of the counti-y which lay towards Damascus; it was a tower on that part of mount Lebanon which fronted Damascus, that lay in a valley; and so open to view, as well as exposed to winds, hence called by Lucan” ventosa Damascus; which tower was so high, as Adrichomiiis” says, that from thence might be seen and numbered the houses in Damascus: Vitriuga* observes, that many travellers relate that, on the extreme part of this mountain, in a craggy place, to which

trum Terrte Sancts, p. 100. so Jarchi in loc. from the Midrash. Comment, in Jes. 37. 24.

the plain of Damascus is subject, is a small build iug; which though it is of an Arabic original, as is said, yet he thinks it is the place where a tower formerly was, looking to Damascus, to which Solomon here alludes. To this the church’s nose is compared: by which may be meant, 1. either. The ministers of Christ, as before; for it need not be thought strange, that one and the same thing should be expressed by different metaphors for different reasons, especially this: seeing there are different parts and branches of the work and office of ministers; who are not only eyes to see, but as the nose to smell; having a spiritual discerning into gospel-trufhs beyond others, they not only savour them themselves, but diffuse the savour of them to others, and are themselves to many “the savour of life unto life:” they are, in some measure, both the ornament and the defence of the church; the former is intended by their being compared to the nose, which is the ornament of the face, as well as the seat of smelling; and the latter, by “the tower of Lebanon;” and this as “looking towards Damascus,” the inhabitants of which were always enemies to the people of Israel and so it denotes the courage and vigilance of faithful ministers; who continually have their eye upon the church’s enemies, watch all their motions, observe all their steps, and, with a manful courage, face and attack them. Or, 2. By this part thus described, may be intended in general, the stateliness and majesty, courage and maganimity of the church; her stateliness and majesty by her nose, which, when of a good size and well-proportioned, adds much grace and majesty to the countenance; her magnanimity and courage, by its being compared to the invincible and inpregnable tower of Lebanon, which looks towards Damascus; intimating, that she was not afraid to look her worst enemies in the face; and so answers the character which is given of her, both by Christ and by the daughters, in chap. vi. 4, 10, which is, that she was “terrible as an army with banners.” Or else. 3. It is expressive of her prudence and discretion in spiritual things, which she is capable of discerning from carnal; she can distinguish truth from error, and can espy dangers afar off, and so guard against them; for which her nose may be compared to this tower which was thus situated.

church’s head. Secondly. Why it is thus compared.

First. I shall inquire what the church’s head is; which is not the civil magistrate; he may indeed be a member of the church, but not the head of it. The princes and great meu of the world may be of much service to the church; as in the latter day, kings shall be hernursiug fathers, and queens her nursing mothers; but then they shall be so far from being her head, that they shall bow down unto her, and lick up the dust of her feet. The Targum indeed understands it of the king who is set over the people.

Some’’ think, that by the head, is meant the soul or mind; which is indeed the chief part in man; and being filled with the graces of the Spirit, and the precious fruits of righteousness, may much resemble the top of Carmel, covered with pleasant plants and fruitful trees: but it seems better to understand it of Christ, who only is the Head of the church; she is compared to a body, because consisting of various members, of which body he is the Head; see Col. i. 18; “and he is the Head of the body, the church.” Christ

Verse 5. Former part. TJiine head upon thee is like Carmel, and the hair of thine head like purple.

These words contain the two last, which are the ninth and tenth instances of the church’s beauty.

I. Her head upon her is said to be like Carmel.

II. The hair of her head like purple.
I. Her head is compared to Carmtl. And it

will he proper to inquire. First. “What is the

1st. A representative Head of his church; as such he acted in the everlasting covenant of grace; where what he did he did in her name, and what he received he received for her; hence the elect are said to be blessed with all spiritual blessings, and grace is said to be given to them in him before the foundation of the world: thus also be acted as their representative, when he was crucified, buried, rose again, and entered into heaven; they were then crucified, buried, and raised, and are now made to sit together in heavenly places in him.

2Qdly. He is a political head; in the same sense as a king is the head of his people, Christ is the Head of his church: and this regards his kiugly office, as the other did his surety -ship engagements: Christ is given to be “an Head over all things to the church;” and he is Head over the church, thine Head, t’t:?, which is over thee and above thee; and which may be understood in the same sense, and may be interpreted by his Father’s setting him as King over his holy hill of Ziou: which office he executes, by enacting laws for the good of his people, which are written not upon tables of stone, but upon “the fleshly tables of the heart:” by subduing their enemies, protecting their persons, and supplying them with all necessaries as a Head and common parent to them.

3rdly. He is an economical head. He is a Head to his church, in the same sense as a husband is to his wife, Eph. v. 23, she being espoused and married to him, ought to be subject to him, as her head; and in the same sense as a father is to his children. Christ is the everlasting Father; saints arc his children, which God

y Alcuin and ^auctius in loc.

has given him, and are bora unto him in his church; and him they ought to honour, as their Head. Also he is so in the same sense as a master is to his servants; and it is under this consideration that Christ becomes the head of angels, who are servants in his family: he is not indeed the Redeemer of angels, because they never were in a state of slavery and captivity; nor is he the Mediator of them, they having never been at variance with God, nor rebelled against him; but yet he is the head of them, according to Col. ii. 10, “which is the head of all principality and power.” 4thly. He is a natural head; even as an human head is to a human body; and it is in allusion to this that he is often called the head; of which many things may be said: as, 1. That he is a true and proper Head; and that which is so, must, (1.) Be of the same nature with the body; Eo is Christ; he has partaken of the same flesh and blood, and has been in all things made like unto his church, sin excepted; hence arise that strong affection to her, sympathy with her, and care of her. (2.) It must be united to it; a head separate from the body, cannot be a proper head, nor do the service of one to the body: there is a spiritual and indissoluble union between Christ and his church; which is represented by that conjugal union there is between a man and his wife, by which they become one flesh; and also by that natural one, of the vine and branches; but nothing does more express it to the life, than that of head and members; for “we are members of his body, of his flesh, and of his bones.” (3.) It must be superior to the body, as well as of the same nature with it, and united to it: so is Christ: and that not only in his highest nature, as he is God, and in his office, grace, and power: but even in our nature, being “crowned with honour and glory,” and set at his Father’s right hand in it, “far above all principality and power.” (4.) It must be a living head, and endued with the same vital spirit as the body is: such an one is Christ: he and his church live one and the same life: he is the believer’s life: he lives, but it is Christ that lives in him; one and the same vital Spirit actuates both head and members, and that is the Spirit of God, which is in Christ the head, without measure, but in his members in measure; “for he that is joined to the Lord, is one spirit.” 2. Christ is a perfect Head; there is no deficiency in him, nor any thing wanting that may render him a suitable one to his church. (1.) Here are no parts nor sense wanting; he has eyes to see with, which are continually fixed upon his people; he sees their persons and their circumstances, and accordingly relieves them; his ears are open to their cries, which are not disregarded by him; and he has a tongue to speak a word in season, both to them and for them; he smells a sweet savour in the persons, garments, and graces of his people, and has tasted death for thera all. (2.) Here are no vicious humours which fall from hence to infect the

body: Adam was a federal head to all his seed; but nothing is derived from him but sin, corruption, and death, and such vicious humours, which have infected all human nature; but from Christ is nothing derived, but holiness, grace, and life; for he himself is “holy, harmless, and undefiled.” (3.) Here is no deformity at all; but every part is in its proper place and just proportion; there is a surpassing beauty in all: “he is fairer than the children of men;” there is none to be compared to him; “he is white and ruddy, the chiefest among ten thousand.” (4.) Here is a fulness of every thing to supply his body with; “he is full of grace and truth:” there is a fulness of justifying and sanctifying grace in him; all our righteousness, holiness, grace, strength, life, and nourishment, come from Christ, our Head; “it is in him we live, and move, and have our being.” and he has a sufficiency of all grace to supply his members with. 3. Christ is the only Head of his church; there is no other; if the church had more heads than one, she would be a mouster. The civil magistrate is no head of the church; neither is the pope of Rome; Christ only is. As there is but one body, though consisting of various members; and one spirit, which actuates them all; and one faith, by which they hold to the Head; and one baptism, in which they make a profession of him; and one God and Father of us all, who, by adopting grace, has made and owned them for his children; so there is but one Lord and Head unto them, “who is over all, God blessed for ever.” 4. He is an everlasting Head. The church never was, nor never will be without an Head; she has a living one, and one that lives for ever; and this is matter of joy and consolation to God’s people: hence they need not fear a supply of all grace, life, and strength; for, because he lives as their Head, they, his members, shall live also. But,

Secondly. I shall now consider why Christ, who is the church’s Head, is compared to Carmel; that is, mount Carmel, as the Arabic version expressly renders it. And, 1. This was a mountain in the land of Judea, where Elijah contended with and slew the prophets of Baal; and which the Targum on this text takes notice of: and for the height of it, Christ, the church’s Head, may be compared unto it; “who is higher than the kings of the earth,” “nay, than the angels in heaven: for he “is set far above all principality and power;” nay, “He is higher than the heavens themselves.” 2. This was a very fruitful mountain, whose top was covered with vines, cornfields, and fruitful trees; see Isa. xxxv. 2, and Amos i. 2. The word is sometimes used for green ears of corn, as in Lev. ii. 14, and sxiii. 14, and is sometimes rendered, by our translators, a fruitful field, as in Isa. xxxii. 15. A bushy, well-set head of hair, which may be here referred to, since hair is mentioned in the next clause, may be fitly compared to a mountain or to a field, covered with trees and grass, as such to a head of

VEK. 5, G.]

hair,’ and this may be expressive of Christ, the church’s Head, on whom her hair grows; and who is her green fir-tree,from whom all her fruit is found. 3. The word is by some’’ rendered crimson; and the rather, it may seem to be so taken here, because purple is made use of in the next description; and which go together, and are thus rendered, in 2 Chron. ii. 7, and iii. 14. And this may serve to set forth, (1.) The royal dignity and majesty of Christ; this being a colour usually worn by the kings and great men of the earth; one of Christ’s titles, is “the Prince of the kings of the earth,” Rev. i. 5. (2.) His ardent love to his church; whose flaming affection to her may be very well represented by this colour. Or, (3.) His passion and bloody suffering for his church and people; by which their sins, though like scarlet, become as snow; and though red like crimson, are as wool: so that here is a crimson Saviour for crimson sinners. Thus may Christ, the church’s Head, be compared to Carrael.

Though some think, that not the head, but some covering of the head, is intended here: R. Solomon Jarchi thinks, that the fephilliii or phylacteries, which the Jews wore about their heads, are here meant; but this is not probable: rather, with others,’’ the allusion is to the nuptial crown or garland, made of flowers, &c., which was worn by the bride on the marriage-day: and this may denote the graces of the blessed Spirit, which are “an ornament of grace to the head, and chains about the neck;” which may very well be thought to resemble the fruitful top of mount Carmel: and as one”^ well observes, by this covering of the head more particularly may be meant, the grace of hope, which is the believer’s head piece, 1 Thess. v. 8; as Christ who is our Head is called our hope; so our hope which is our head-piece by a Sgure which is not unusual, may be called the head; it is supported and sustained by faith, which is the neck; and has its life and liveliness from the death, sufferings, and resurrection to Christ; and therefore may be compared to crimson.

11. The hair of her head is said to be like ptirple: ])urple coloured hair was in great esteem; of this colour was the hair of king Nysus, according to the fable;’’ and so the hair of Evadne and of the muses were of a violet colour;^ the hair of Ulysses is said tobeliketothehyacinthflower/which is of a purple or violet colour; and Miltons calls the first Adam’s hair, hyaciuthine locks; and here in a figurative sense, the second Adam’s hair is said to be like purple. By which may be meant

So of hair, it is said, Humeros ut lucus obumbrat, Ovid. Metamorpli. 1. 13. fab. 8. Comanti humo, Statii Thebaid. 1. h. v. 502. comata sylva, Catullus, 4. 11. arboreas comas, Ovid. Amor. 1. 2.eleg. IG. v. 3G.

* Velut coccinum, Pagninus, Vatablus, Mercerus: simile est cocciueo. Junius and Tremellius: est ut coccus, Piscator, so Ainsworth: sicut carmesinum. Schindler, so R. Aben Ezra in loc. and R. David Kimchi, in lib. Shorash. in voce ‘?T^^D.

* Sanctius and Bishop Patrick in loc. Dureither the thoughts of her heart, which are many and numerous, and which proceed from thence, as the hair does from the head; and when these are fixed upon, and are employed in the contemplation of a crucified Christ, then may they be said to be like purple; and then are they taken notice of by Christ and are exceeding delightful to him. Though 1 rather think, that believers are here meant, as I have observed on chap. iv. 1, and v. 11; who grow on Christ, the Head, and receive their strength and nourishment from him; and these may be said to belike purple. 1. Because of that royal and princely dignity they are advanced to by Christ; who has made them “kings and priests to God and his Father;” for this is a colour that is usually worn by great personages,’’ such as all believers are. 2. Because of their being washed in Christ’s purple blood; for so are both their persons and their garments: they are tinctured with it, and are of this die. 3. Because of the sufferings which they undergo for the sake of Christ and his Gospel; and especially such dear and precious servants of Christ may be said to be as purple, who have spilled their blood, and laid down their lives on his account.

Though some’ think, that not the hair, but either the hair-lace, or the pins, or some such small things, by which the hair is tied and dressed up in a beautiful order, are intended; and indeed the word is never used elsewhere for hair, and it properly signifies something small, thin, and tender: and this may teach us what notice Christ takes of the meanest grace and performance of believers; every little thing that is in,oris donebya believer, looks very beautiful in Christ’s eye; so far is he from despising the day of small things.

Verse 5. Latter part — The king is held in the galleries.

Verse 6. How fair and how pleasant art thou, 0 love, for delights?

Christ, having given a description of the church’s beauty, in ten particular instances of it, does here,

I. In the latter part of the fifth verse, discover his great love and affection to her, though in a very abrupt manner; “the king is held in the galleries.”

II. Gives a general and comprehensive summary of her whole beauty, in verse 6, thus: “How fair and how pleasant art thou, 0 love, for delights.” And,

ham in loc. * Ovid Metamorph. 1. 8. fab. I. v.

301. De Arte Amandi. 1. 1. and de Remed. Amor. 1. 1. v. 63. Hygin. Fab. 198. Pausia. Attica, p. 33.

Pindar. Olymp. ode 6. r.nd Pythan. ode 1. v. 2.

‘Homer. Odyss. 6. v. 231. and 28. v. 158.

8 Paradise Lest, book 4. “■ Paludamentum

erat insigne pallium imperatorum.cocco purpuraque and auro distinctum, Isidor. Origin. 1. 19. c. 24.

‘Durham and Bishop Patrick in loc.

I. I shall consider this abrupt expression, “the king is held in the galleries;” which seems to have no dependence upon or connection with, either the preceding or subsequent words, but only with the affections of Christ’s heart; who, being as it were, surprised and astonished at, captivated and ravished with the church’s beauty, breaks out in these words, even before he had well finished the account he was giving. And it may be here inquired, 1st. Who is meant by the king? 2ndly. What those galleries are in which he is said to be held? And, 3rdly. What by being held in them? 1st. By the king, we are to understand the Messiah, the Lord Jesus Christ; who is the Governor of the whole universe, has a sovereign dominion over all creatures, is the Prince of the kings of the earth; who sets up and pulls dowb at pleasure, and exercises an uncontrollable power over all created beings; and who is in an especial manner the King of saints; who are committed to him as Mediator by his Father, to rule and govern; whom he has purchased by his own blood, and conquered by the mighty power of his grace; in whose hearts he reigns, by putting his Spirit, implanting his grace, and writing his laws there; whom he continually protects, subdues their enemies, and supplies with all things necessary; this kingdom of his is not of this world; it is not supported by worldly power; nor carried on with worldly interest; nor does it appear in worldly pomp and splendour: but is of an invisible and spiritual nature; it is managed according to the strictest rules of justice and equity, and is upon such a foundation as will last for ever.

2ndly. By the galleries in which this great kinu; is held, we are to understand the ordinances of the gospel; the same word, which is here rendered galleries, is, in chap. i. 17, translated rafters; which are of much use for the strength and support of buildings, as the ordinances are for the strengthening of weak hands, and confirming of feeble knees; the word is also, by some, here rendered canals,^ as it is gutters, in Gen. XXX. 38, 41, and troughs to water cattle in, Exod. ii. 16, which also is applicable to the ordinances of the gospel; through which, as through so many cauals, conduit-pipes, or gutters, is conveyed to souls the grace of the Spirit, which is in scripture frequently compared to water; but we render the word galleries; as does R. David Kimchi,’and after him Junius and Tremellius. In the eastern countries, galleries ran along by the sides of great houses, and were a cDmniou passage to the rooms in them;” and which will well suit with the ordinauces, which are those galleries where Christ andbelievers walk and converse together; where he discovers the secrets of his love, and leads them into a farther acquaintance with his covenant grace: from whence they have delightful views

“i 8o Montanus, Bnghtman, Cocceius, Jlercerus, Tigurine and Vulgate Latin versions: and so the Jews understand it in Shirhashirim Kabba in loc. and in Vajikra Kabba, parash. 31. and the Targuiu

of his precious person; who having been some time absent from them, they now from hence behold him coming towards them, “leaping upon the mountains, and skipping upon the hills;” here they are oftentimes indulged with Pisgah views: and not only see the King in his beauty, but also behold the good land which is very far off. But, 3rd]y. 1 shall next consider what is meant by this great person’s being held there. The word signifies a being hound, as a prisoner, with chains and fetters: 11. Aben Ezra and Alshech acknowledge, that the Messiah is here intended; and tell us, that it was the opinion of their ancient Rabbins, that he was born the day that Jerusalem was destroyed; and if you ask the modern Jews, why then they are so unbelieving concerning him? they will tell you, that though he was then born, he is not yet revealed; and if you ask where he now is, some of them will tell you, that he is in paradise, where lie lies tied and bound with the locks of womens’ hair, which are like to the frizzles and curling of water in canals; to support which whim of theirs, they torture this text of ours, and read it thus; “the hair of thine head is like purple, with which the king is tied or bound in the walks” or canals ;° that is, in paradise. But though the King Messiah is here represented as one bound as a prisoner, yet not in this ridiculous sense: but his being held or bound in the galleries or ordinances of his house, shows, 1. How much his heart was ravished and captivated with the beauty of his church! it struck him with so much wonder, and iilled him with so much pleasure, that he was like one bound in chains, and could not stir hand nor foot; had no power to move along, nor could he take his eye off her; but stood and gazed upon her, as one surprised and astonished at her. Or, 2. It is expressive of Christ’s fixed habitation in his house and ordinances; for though believers do not always perceive him, yet he always is there; he has promised so to be, and he is as good as his word; nay, he takes delight and pleasure in being there, and that, as much as any man can, to be in his own house, and to walk in the galleiaes of it; “This is my rest for ever,” says he. Psalm cxxxii. 14, “here will I dwell, for I have desired it;” he is, as it were, tied and fastened to its rafters, and bound in its galleries. Or, 3. It may be meant of any earthly king or prince whatever: and then the sense is as Junius gives it — There is no king so great and glorious, if he should behold thy be;iuty and glory, but would stand amazed at it: and would be held with a perpetual desire of seeing it; esteeming it far above his own or the glory of the whole world; and indeed, the earthly glory and grandeur of the greatest prince and monarch in the universe, is far inferior to that of Christ’s church; if Solomon, in all his glory, was not and Abeu Ezra in loc. ‘In lib. Shorash. rad.

TOm. jjee Shaws Travels, p. 273.

Buxtorf. Synag. Jud. c. 50.

Vid.

arrayed like one of the lilies of the field, much less is any king or prince to be compared with Christ’s lily, the church; but, though this sense serves much to set off the church’s glory, and beauty: yet I rather choose the other, which best expresses the affection of Christ, and the astonishing beauty of his church.

II. In verse 6 Christ gives a general and comprehensive summary of his church’s beauty; and at the same time expresses the strongest affection for her, saying, “How fair and how pleasant art thou, O love, for delights.” Where may be observed,

1st. The title he gives her, “0 love.” The church is Christ’s love, both objectively and subjectively; she is the object of his love, whom he loved from all eternity; loves in time without any change or variation, and will love to all eternity, without the least interruption; she is also one who dearly loves Christ, in whose heart that grace dwells and reigns; which she discovers by her regard to his person, value for his ordinances, and respect to his commands: of this title, see more on chap. i. 9; though indeed a different word is here made use of, and that more full and expressive, both of Christ’s love to her, and hers to Christ, than is there; she is called love in the abstract; as being all over love, love itself, nothing else but love; and altogether lovely in his esteem. 2ndly. The commendations that are given of her, are, 1. That she is fair; and so she is, not in herself, but in Christ; not in her own nature and righteousness, which are unclean, but in his own person and righteousness, which are without spot and blemish; not as she is now considered in this imperfect state, but as she shall be hereafter, when she shall be presented “a glorious church, without spot or wrinkle, or any such thing;” though now, in Christ’s eye, she is all fair, and there is no spot in her; but this commendation we have frequently met with. 2. She is also said to be pleasant: which epithet is by her given to Christ, in chap. i. 16, which he here returns to her; it being usual in this song for these two excellent lovers so ,to do. The church now was pleasant to Christ, and that for delights; he having loved her, not only with a love of benevolence, but with a love of complacency and delight, and. that before the foundation of the world, as appears from Prov. viii. 31. The church, I say, is pleasant to him, as she is his spouse and bride; for though she is as the loving hind, and pleasant roe unto him; and as she is the portion and inheritance, of which he says, “the lines are fallen to me in pleasant places;” and also as she is his friend and intimate acquaintance, she is pleasant to him, as Jonathan was to David. Moreover, she is so as she is clothed with his righteousness and adorned rtith the graces of his Spirit; her countenance is comely; her voice, both in prayer

and praise, is sweet; her faith and love are ravishing, and her company delightful: in short he takes abundance of satisfaction and pleasure in her: she was all delight” to him; her countenance, voice, actions, and gesture. And therefore,

3rdly. Expresses it after the manner he does, “How fair and how pleasant art thou!” that is, thou art incomparably and inexpressibly so; none can tell how fair thou art in my eye, and how pleasant and delightful thou art unto me; it is beyond all human thought and expression. What astonishing love and grace now appears in all this, that one so great and glorious, as this royal person is, should be so much in love with, and take so much delight and pleasure in such poor, vile, and sinful creatures, as we are I

Verse 7. This thy stature is like to a palm-tree, and thij breasts to clusters of grapes.

Christ, having gone through the ten particular instances of his church’s beauty, in the five first verses of this chapter, and given a comprehensive summary of the whole in ver. 6; «ne would have thought he had done; but as mot satisfied with the commendations he had given, and as not knowing when nor how to give over, the subject being so delightful to him, begins anew in these words; where he,

I. In general commends her stature, by comparing it “to a palm-tree.”

II. Her breasts in particular, which are likened to “clusters of grapes.”

I. He compares her stature to a “palm-tree.” Her stature is what arises from and is made up of the abovesaid parts, which he had commended, as is manifest from the relative this; which being all set in their proper place, and in a just proportion, as the members of the church are by God, see Cor. xii. 12 — 18, look very beautiful and comely: the word properly signifies height, tallness, and straightness: to be of a tall stature, was accounted very honourable, and an indication of majesty; such an one was fit to be chosen a king, as Saul was, who “was higher than any of the people, from his shoulders and upwards;” and when Samuel came to anoint one of the sons of Jesse, as king in his stead, the first-bora, Eliab, was presented to him; who, when he saw his comely countenance, and the height of his stature, judged him to be the Lord’s anointed; but the Lord bid him not look on these things, nor judge according to them as man does, for he was not the person he had his eye upon. As the tallness of men is expressed by the palm-tree; thus Moses is said to be admired by the Ethiopians for his beautiful stature, like the palm-tree;’’ so the simile of a tree, as here of a palm-tree, is not an improper one to express the tall stature of a woman; so Galatea is, for height and tallness, compared to aa alder and to a plane-tree ;i and

“Meae deliciae, Plauti Stichus, act. 5. sc. 5. p Sepher. Dibre Hayamim. fol. 7. 2. i Ovid.

Metamorph I. 13. fab. 8.

Helena, to a cypress-tree in a garden,’ on the same account: and if Solomon here has any reference to Pharaoh’s daughter, his wife, since the Egyptian palm-tree is said to be the best,* he might thitik of that, which is described “of body straight, high, round, and slender;“’ and fitly expresses a good shape and stature, which recommended a person to their lovers.” Now the church being here represented as tall of stature, may be expressive of her royal mnjesty and greatness; and so the Septuagiut render the words, “This thy greatness is like to the palm-tree. “^^ Moreover, tallness of stature was ever accounted no small addition to beauty; and therefore women have, in former as well as in latter ages, worn crnaments upon the very top of their heads, as well as high shoes on their feet, to make them appear the taller; and perhaps (his was the reason why the Jewish women walked “with stretched-forth necks,” as is observed in Isa. iii. 16; so that this may be taken notice of by Christ, as a commendation of the church’s beauty. The palm-tree is a beautiful tree; and some have been compared to it for their beauty; thus Homer’’ compares the beauty of Nausicaa to the tender branch of a palm-tree; here the church is compared to it for her stature: and to be of a tall stature, is in many cases useful, and such, in many instances, have the advantage of others: Zaccheus, because he was low of stature, was obliged to climb a sycamore-tree, or he had lost the sight of Christ, which he was so desirous of gratifying his curiosity with. But to proceed: by the church’s stature, is meant no other than that “measure of the stature of the fulness of Christ,” mentioned in Eph. iv. 13, which the church and all true believers are growing up to, and shall arrive at; for which reason the means of grace, the ministry of the word, and the ordinances of the gospel, are instituted and continued: and then will the church have arrived to this stature, when all the elect are gathered in, and every member joined to the body; and these all filled with the several gifts and graces of the Spirit designed for them; and are all grown up to a just proportion in the body; and in this state and condition Christ seems to view his church here, and therefore gives her this commendation. Now to this stature no addition can be made, but by the grace and Spirit of God; as no man, “by taking thought,” or projecting ever so many ways and methods, “cau add one cubit unto his bodily stature,” so none can, by auy methods of their own, add to their spiritual stature, nor to the stature of the church of Christ: it is the Spiiit of God that convinces and converts sinners; he works upon their wills and affections, and powerfully inclines their hearts to give themselves first to the

‘Theocrit. Idyll. 18. v. 30. = A. Gell. Noct.

Attic. 1. 7. c. Hi. Vid. Strabo, 1. 17. p 563.

‘Sandy’s Travels, b. 2. p. 7G. Amo forma

pulchram, Btatura procerem, Theophilusapud Allien. Deipnosoi.h. I. !3 c. 2. p. 603. ““jnmp ,ify((^o9

ff«, Sept. statura tua, Vulgate Latin version.

Lord, and then to the churches; and when they are planted there, it is he that, by the effusions and influences of his grace, makes them grow up as “willows by the water-courses.”

Now this stature of the church, is by Christ compared to a “palm-tree:” a tree well known in Judea, where great plenty of them grew; and as Pliny’’ says, the noblest and best of this sort of trees, and especially about Jericho; which is frequently in scripture called “the city of palm-trees;” as is Eugcdi sometimes called Hazazontamar, from the palm-trees which grew there; and some have observed that this tree, in future times, became an emblem of that country; and therefore the coin of several of the Roman princes had the figure of a palm-tree upon them, and particularly Vespasian’s, and the medal of the emperor Titas was struck with the figure of a captive woman, sitting under a palm tree, with this inscription on it, Jtidwa capta, “Judea is taken:” the metaphor is taken, as are usually all the metaphors, similes, and comparisons, in this book, from what was well kuo’vn in this country; and it is no unusual thing in scripture for saints to be compared to palm-trees; in Psalm xcii. 12, it is said, “the righteous shall flourish like the palm-tree;” and in Solomon’s temple, which was a figure of the church of Christ, were palm-trees carved upon all the walls of the house round about, and upon the doors of the oracle; to teach us, that none but saints ought to have a place in God’s house below, or shall be admitted into heaven above, signified by the oracle, or holy of holies: also in Ezekiel’s temple, which was shown him in a vision, were palm-trees and cherubim; between every cherub and cherub was a palm-tree; which temple was either a figure of the gospel-church, or of the church-triumjihaut in glory; and if that is true, as some” have thought, that the places of the fallen angels are filled up with men redeemed by Christ; that the same number are redeemed among the one, as fell among the other; this description would give a beautiful illustration of it; for as a cherub and a palintrce, a cherub and a palm-tree, were placed in this order throughout the house; so an angel and a saint, an angel and a saint, an equal number of each according to this notion, will be in the heavenly glory. But, to consider a little particularly why the church, and all true believers, may be compared to palm-trees: and they may for these following reasons. 1. The piJin-tree grows up very tall, straight, and upright ;*> and therefore the idols of the Gentiles are compared unto it, in Jer. x. 5, “they are upright as the palm-tree:” and saints may be said to be so in a spiritual sense; and that if we consider theui

Odyss. 6. V. 163, 164. y Lib. 13. c. 4.

‘Soto Mtijor and Biskop Patrick in loc. Vid. Flarduini Opera, p. 331. 2. 3.S2. I. 731. 1. 2. 735. I. 743. 2. August, de Civit. Dei. I. 22. c. 1. and

in Enchir. c. 29. h Levin. Lemnii. Uerb. Bibl.

Explic. c. 20.

either in the exercise of their faith, or in the motioos of their affections, or in the tendency of their desires, or agreeableness of their conversations; their faith looks straight upwards to a Christ above, and fixes its eye upon his person, blood, and righteousness; and does not look downwards to its frames, duties, services, or performances: their affections move heavenwards, and are set on things above, and not on things on earth; and therefore are compared to pillars of smoke, which move straight upwards, and which rise up in the form of palm-trees, as has been observed on chap. iii. 6; their desires also steer the same course, and move after Christ; they want to have a larger knowledge of him, more communion with hira, and a nearer conformity to him; they are breathing after the heavenly joys; and having seen the vanity and emptiness of this world, and the things of it, desire the better country and continuing city, which God is the Builder and ]Iaker of; and long to be unclothed of this mortal body, that they might be clothed with their house from heaven: thus, like the palm-tree, their souls move upward in their faith in, love to, and desires after Christ, and those unseen glories which he is preparing for his people: and as they are apright in their hearts, so they are in their conversations, which are often in heaven, and employed about heavenly things, even whilst they are here on earth, which renders them becoming the gospel of Christ Jesus. 2. The palm-tree will grow straight and upright, even though many weights are hung upon it:“= saints have many weights and pressures upon them; the apostle says, Heb. xii. 1, “let us lay aside every weight;” which shows that they have more than one; they have a body of sin and death, which presses them hard, and makes them groan, being burdened with it; as also a variety of afflictions which attend them; as well as a load of reproaches and censures thrown upon them by the world, which often fall very hard and heavy; besides the many persecutions of various sorts which they endure; and yet, as the apostle says, 2 Cor. iv. 8, 9, though they “are troubled on every side, yet not distressed;” they “are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;” they are supported under all, and still grow upright like the palm-tree; “none of these things move” them, to turn or bend either one way or another; nor tempt them to desert the cause they have espoused; but continue in it with an unshaken mind, and a courageous and magnanimous spirit; so R. Solomon Jarchi applies this to the Jewish church, which stood as upright as the palm-tree, refusing to be guilty of idolatry, in Nebuchadnezzar’s time, when other nations bowed and fell down before his golden image: nay, saints not only bear up under all these weights and pressures, but oftentimes grow the

idem. f Plin. 1. 17. c 24. Plin. 1. 16. c.

more in their faith, love, knowledge, and experience, under them; as the children of Israel, who the more they were afflicted, the more they grew and multiplied. 3. The palm-tree is a fruit-bearing tree; it bears the ft-uit which is called dales, which is not only of a beautiful aspect, but of a delightful taste, and it is fit both for food and drink;’’ and this perhaps was the reason why the children of Israel pitched their camp at Elim, Numb, xxxiii. 9; because there were not only “twelve fountains of water” there, but also “threescore and ten palm-trees:” the saints, being implanted and ingrafted In Christ Jesus, and abiding in him, bring forth fruit; they are laden with all the blessings of the everlasting covenant, the graces of the Spirit, and the precious fruits of righteousness; all which fruit they have from Christ, who is their “green fir-tree.” 4. Naturalists tell us, that the vital force or power of the palm-tree is not in its root, as in other trees, but in its top, which they call the cerebrum, or brain; and that if its top is lopped off, it immediately becomes barren:’ the saint’s life is not in themselves, but in their Head, Christ Jesus; is is from him they receive all their grace, and strength, their life and nourishment, their fruit and fruitfulness; and if it was possible that any separation could be made between them and their head, they would not only become barren and unfruitful, but entirely dead and lifeless. 5. The leaves of the palm-tree are always green; it has on the top of it a tuft of leaves four feet long, which never fall off, but always continue upon it in the same verdure; it is a tree which never rots :S the saints are frequently compared to trees in scripture, and that to such whose leaves do not wither, as in Psalm i. 3, Jer. xvii. 8; when hypocrites and carnal professors are called Sei/Spa (p6iv(Tiraiptva, “treesthat are withered in autumn;”’’ at which time not only the fruit is gone but the leaves fall: but saints being ingrafted in Christ, and planted by the rivers of divine love and grace, continually retain their verdure, shall never perish, but persevere for ever. 6. The palm-tree is very long-lived,’ and continues flourishing a long time: it is, as Dr. Shaw** was informed, in its greatest vigour about thirty years after it is planted, and continues in full vigour seventy years more, bearing all this while every jear about three or four hundred pounds weight of dates; and Symmachus renders the words here, “this thine” age is like unto the palm-tree: hence the flourishing of the righteous is compared unto it, in Psalm sai. 12; in opposition to that of the wicked, in v. 7; which is said to be as the flourishing of grass, which is soon over, and continues but a short time; but the palm-tree abides so for many years, as before observed:’ and this may be expressive of the perseverance of the saints, whose grace is immortal and incorruptible; whose persons shall

20. Lemnii Herb. Bibl. Explic. c. 20. Jude 12.

Plin, 1. 16. c. 44. “” Travels, p. 244.

‘Yid. K. Aben Ezrasi in Psal xcii. 12.
T 2

never perish, nor ever be subject to the second death, but shall live for evermore. 7. The palm-tree grows and flourishes best in hot and sunny places;™ it will not grow in cold countries, and therefore we have it not here: so saints, being “planted in the house of the Lord,” where in the ordinances, they sitting under the warm and quickening beams of the “Sua of righteousness,” Christ Jesus, “flourish in the courts of our God;” these are the best places for them, namely, the house and ordinances of God; here they delight to be, and here they thrive most, because here “the Lord is a sun and a shield” unto them. 8. Branches of the palm-tree have been used as tokens of joy and emblems of victory; the Jews had a feast of tabernacles, which they kept as a time of rejoicing; and among other demonstrations of joy, this was one, to carry palm-tree branches in their hands. Lev. xxiii. 40, as did also much people of the Jews, when Christ rode ia triumph to Jerusalem, as an indication of the joy they were filled with at his coming, and to welcome him into their city, John xii. 13; so likewise the saints are described, who were come out of great tribulations, and had gotten the victory over all their enemies, as “clothed with white robes, and palms or palm-tree branches in their hands,” Rev. vii. 9; saints, of all persons in the world, have reason to rejoice in the views of an atoning sacrifice, a justifying righteousness, and peace and pardon by Christ Jesus, through whom they are made “more than conquerors” over sin, Satan, and the world; and a number of these, with palm-tree branches in their hands, will look like so many palm-trees. But, II. The church’s breasts in particular are commended by Christ, and compared to “clusters of grapes:” this part has been already commended in chap. iv. 5, and is repeated in ver. 3 of this chapter; but here a different metaphor is made use of; there they are compared to “two young roes that are twins,” here to clusters of grapes. The word ffrapes is not in the Hebrew text; though the Targum supplies it, as our Translators do: R. Aben Ezra thinks, that clusters of the vine are meant, which might be planted by, and run up upon the palm-tree; though I should rather think, that “clusters of dates,” the fruit of the palm-tree itself, are here intended; especially seeing this fruit, as Pliny” observes, grows in clusters, hanging upon the shoots, like bunches of grapes: moreover, her breasts are compared to “clusters of the vine,” in the following verse; and it does not appear so probable, that Christ should use the same metaphor, to commend the same part in two verses together. “What we are to understand by the church’s breasts, has been shown on chap. iv. 5, but seeing a different metaphor is made use of here, it may not be improper to observe the agreement between them. And,

1st. By her breasts may be meant the ministers of the gospel. R. Solomon Jarcbi would haye” Plin. 1. 13. c. 4.

Daniel, Hananiah, Mishael, and Azariah, hero understood, who were as breasts to others in cap-, tivity: but it is much better to understand them of gospel-ministers; who not only direct men where they may have food, invite them to it, and dissuade them from every thing that would be pernicious to them; but also feed them themselves, with “the sincere milk of the word, and bread of life; they rightly divide” or cut the word of truth; and, as wise and faithful stewards, give to every one their portion of meat in due season. These may be compared to clusters, either of grapes or dates, ]. Because of their number: it is a great mercy to the churches of Christ, when there are plenty of gospel-ministers; Christ advised his disciples to pray for it, because the “harvest was plenteous,” and labom-ers were but few, Matt. ix. 37, 38. 2. Because of their unity, likeness, and agreement; for though they have gifts and grace difi’ering from each other, one has more than another has; yet they have one and the same commission, and preach one and the same Christ as the only way of salvation, though they may not be attended with equal success. 3. Like clusters of dates, the fruit of the palm-tree, they are the fruit of the church; and such are the best ministers, who are educated and brought up in churches, and approved and sent out by them. Or else,

2ndly. By the church’s breasts may be meant, the Old and New Testaments; which, like breasts, are full of the “milk of the word;” than which, no two breasts are more like one another; like the two cherubim upon the mercy-seat they look towards each other: these may be compared to clusters, because there are in them clusters of excellent doctrines and precious promises; there are not only here and there a berry, but clusters of them; which being pressed and squeezed by hearing, reading, meditation, and prayer, yield both delight and nourishment to men. Or else,

3rdly. By them may be meant the ordinances of baptism and the Lord’s supper, which are “breasts of consolation” to believers; and when they have the presence of Christ in them, and the discoveries of his love to them, then they are not “dry breasts;” they cannot say, they have “no cluster to eat;” but as when there is “new wine found in the cluster,” and one saith, “destroy it not, for a blessing is in it,” Isa. lxv. 8, so have they much pleasure, satisfaction, and delight therein: and the church’s breasts being thus like clusters, full in themselves, are also delightful and beautiful in Christ’s eye, and therefore are thus commended by him.

Verse 8. I said I will go up to the palm-tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vi7te, and the smell of thy nose like apples.

Christ having compared the church to a palm-

Plin. 1. 1. 3. c 4.

tree, and her breasts to “clusters of dates,” the fnut thereof, does here, *

I. Make a resolution or promise to go up into it, and “take hold of the boughs thereof.”

II. Mentions several effects following upon bis putting this resolution into practice, or fulfilling this promise; two of which we have an account of in these words: as, 1st. That her breasts should be filled, and become like “clusters of the vine.” 2ndly. “The smell of her nose” should be “like apples.”

I. “We have in these words Christ’s resolution or promise; which consists of two parts: 1st. He resolves to “to go up to the palm-tree.” 2ndly. When there, to “take hold of the boughs thereof.”

1st. He signifies it as his will, to “go up to the palm-tree.” Some popish” writers have fancied that the cross of Christ, or at least some part of it, was made of the wood of the palm-tree; to support which they have no sufficient proof or efvidence; though it is not very unlikely, seeing there was such plenty of those sort of trees in Judea, as has been observed on the former verse: and therefore, some’’ have thought, that by Christ’s going up to the palm-tree, is meant his crucifixion, which he expresses by being lifted up, in John xii. 33.. Moreover, his going up to it may signify his voluntary submission unto death, even the “death of the cross:” besides, the palm-tree being an emblem of victory, may represent the conquest which Christ has obtained over all his and our enemies; he has destroyed sin, overcome the world, abolished death, spoiled principalities and powers, and made a show of them, openly triumphing over them on the cross.

Though othersi have thought, that by Christ’s going up to the palm-tree, are meant his ascension into heaven, his conjunction with his church there, and that unspeakable pleasm-e which he will take in her for evermore: it is true, Christ not only ascended to his God and our God, to his Father and our Father; but also went up to the church triumphant, which may very fitly be compared to a palm-tree; the saints there appearing with “white robes and palms, palm-tree branches in their hands;” as a token of that joy they are possessed of, and of that victory over all their enemies, which they are sharers in, through Christ Jesus: and it was the delightful company of these persons, which Christ had in view in becoming a Surety for them, assuming their nature, and dying in their room and stead; it was this “joy that was set before him,” which caused him so patiently to “endure the cross, despising the shame” which attended it. Though I am rather inclined to think, that by the palm-tree here, we are to understand the church mUitaut, as in the foregoing verse; and Christ’s going up into it, is expressive, 1. Of his right unto, and property in his church: she is his by the gift of the Father, and by the purchase of his own blood, as well as by the conquest of his powerful and efficacious grace; ou which account he claims an interest in her, and says, “I have redeemed thee, I have called thee by thy name, thou art mine;” and she is very free to own and acknowledge this rightful claim unto her, as it is her honour, interest, and duty so to do: this palm-tiee is of his own planting; he waters it every moment; he keeps it night and day; he prunes it, and makes it fruitful; and therefore has a right to go up into it when he pleases. 2. Of his presence with her; so Christ is said to be “among the myrtle-trees,” in Zech. i. 8, as he is here said to go up into the palm-tree; and this is the grand reason why the church is at any time in a flourishing condition, and like the palm-tree, grows, though never such weights and pressures are upon it; because Christ is in the midst of her, and grants his gracious and supporting presence to her. 3. Of his delight in her; he loves to be in her presence and company, as men do to go up into their trees, and handle the boughs thereof. His saints are “the excellent in the earth,” in whom his delight was before the world began, and uow is, and ever will be: the mutual delight which appears in the bride and bridegroom, falls short of expressing that which Christ takes in his church; he “rejoices over her with joy; he rests in his love towards her, and joys over her with singing,” Zech. iii. 17.

Now from Christ’s going up into his palm-tree, the church, we are not to imagine that the church is higher than Christ, for he is far superior to her; and it is an instance of his grace and condescension, that he will take notice of her and grant his presence to her; he is her Head and Husband, her Lord and King, and therefore she is inferior, and ought to be in subjection to him; and though he was in our nature, and that by reason of suffering in it, made “a little lower than the angels;” yet he is vastly higher than they, yea, higher than the heavens themselves. But this expression here is suited, and is very agreeable to the metaphor here made use of. The palm-tree is a very tall tree; and its boughs and branches do not grow out of the sides, as in many other trees, but only on the top of it; so that whosoever would lay hold upon them and gather the fruit, must go up into it: moreover, the trunk and body of it is made with rings in the bark of it, like steps; so that it may be very easily climbed, which is done by the eastern people, with an incredible swiftness:’ these steps are made of the knots or polices, as Dr Shaw’ calls them, being gradually left upon the trunk of the tree, serve, like so many rounds of a ladder, to climb up the tree, either to

Vid. Soto Major in loc. p Foliot and Alculn Travels, b. 2. p. 79.

in loc. Tertull. and Cyprian, in Soto Major in loc. ed 2. 1 Diodat. in loc. ‘Plin. 1. 13. «. i. so Sandy’s

travels, torn. 1. p.lH2.

fecundate it, or to lop it, or to gather the fruit: Luciau’ observea that “those who have see a how men get up into palm-trees, in Arabia, Egypt, and other places, much needs understand what he says, about climbing the Phalli in the temple of Hyrapolis in Syria, he is describing.”

2iidly. Going up into the palm-tree, is in order to take hold on the boughs of it. The palm-tree has no boughs or branches growing out of the sides of the trunk of it, as before observed, but shoots upon the top of it, on which its fruit hangs; and the Septuagiut renders it, ‘• I will take hold of the heights of it;” some render it, the fruit of it, as the Vulgate Latin version; to which Kircher inclines: and this ascent to the top of it was, either to gather the fruit, or to crop the shoots themselves, and eat them; for the tops of them, which are of the first year’s growth, are very tender and sweet, and may be eaten;” so the top of the palm-tree, which some call the cerebrum, or brain, is very sweet;“” and is spoiien of as very pleasant and nourishing.’’ Christ’s end in doing this may be twofold: 1. To gather the fruits of it; which he has an undoubted right unto; they are his: whether we understand by them the blessings of grace, which believers are possessed of; or the graces ot the Spirit, which are implanted in them; or the good works which they are enabled to perform; these all come from him; he is the “green tir-tree,” from whom all the believers’ “fruit is found;” therefore he may lay hold on the boughs and gather the fruit when he pleases, in doing which, he takes much delight and pleasure, and is kindly invited by his church thereunto: see chap. iv. 16. 2. His other end in

and they made under those sharp trials, to yield the peaceable fruits of righteousness: moreover Christ sometimes effects this work by suffering persecution to befal his churches; this sun scorches up those plants, which are not of Christ’s planting, and are not rooted in his person and grace; ibis is the fan which Christ sometimes takes in his hand, and “thoroughly purges his floor,” the church, of hypocrites and formal professors; this is his pruning-knife, with which he lops off those fruitless and withered branches. This is an awful way of pruning the boughs of his palm-tree.

It may be observed, that these words are delivered in the form of a purpose or promise, “J said I will go up,” &c., Christ thinks, and then resolves, before he acts: he does all things deliberately, and according to the counsel of his own will, and always for his own glory and his church’s good: moreover, this being a promise of Christ’s, the performance of it may be expected by his people; for “le is faithful who has promised;” it may also be pleaded by them: Has he promised to go up into his palm-tree, or grant his presence in his church? He will be as good as his word; his people may expect his presence there; and they are allowed to put him in mind of such a promise, which they need not doubt the fulfilment of. But,

II. Let us now consider the effects of Christ’s going up into his palm-tree; and we find two of them mentioned in this verse, and a third in the following one:

1st. The church’s breasts become like “clusters of the vine;” that is, of grapes which grow in clusters on the vine:^ which words may be

laying hold on the boughs, may be to prune them, considered, either as a wish, and be read thus, “and that they may bring forth more fruit; this he does sometimes by his word, and the preaching of it: by which sin is corrected, error refuted, and sharp reproofs and admonitions given on the account of both; for as the word is as an axe to cut down sturdy and obstinate sinners; so it is as a pruning-knife in Christ’s hand, to remove all “superfluity of naughtiness,” which hinders the growth of his trees and plants; sometimes also Christ prunes his churches by the ordinance of excommunication; by which he lops off unfruitful branches, such who are unfit for communion in his churches; which awful sentence is executed sometimes more mildly, and sometimes more severely, according to the nature of the offence; sometimes it is expressed in scripture by a withdrawing from disorderly persons; at other times, by a rejecting of heretics; as also, by putting away such who are notoriously vile and wicked: again, Christ prunes his people likewise by afflictive providences, by which their iniquitv is purged, their graces are tried and exercised,

De Dea Syria. - Vid. Buxtorf. Lex

Talmud, rad. “IV col. 200.5. Plutarch, de San.

Tuend. vol. 2. p. 13.3. Plin. 1. 13. c. 4. Athena3i

eipnosophist. 1. 2. c. 28. p. 71. y Liventibus

a racemis, Propert. 1.. e’e«. 2. v. 13. ipse racemnow let thy breasts be as the clusters of the vine;“’ or else, as a promise that they should be so; which accordingly was effected by ins granting his presence to her, which filled her breasts, and made them like clusters of the vine. By which may be meant, either, 1. The ministers of the gospel: who not only direct men where the wine and milk of gospel-grace may be had, and invite them to it, but do also themselves feed them with “the sincere milk of the word;” with which they are filled, by Christ’s granting his pi’csence to them in their studies and meditations; and are brought forth by him at proper opportunities, laden with “the fulness of the blessing of the gospel of Christ;” so that these breasts look like clusters of the vine. Or, 2. By them may be meant the ordinances; which are “breasts of consolation” to God’s people, when they have the presence of Christ in them, otherwise they are but dry breasts; it is that which fills them with milk for nourishment, and with wine for refreshment. Or, 3. The two Testaments, with those

iferis uvis, Ovid Metamorph. 1. 3. v. 6GG. ‘■ Tl® N3 VrTI and sint quseso mammae tua;, Tigurine ver-Mercerus; and sint agedura ubera tua, Cocceius; and sint nunc ubera tua. Brightman, and so Ainsvvorth.

clusters of excellent doctrines and precious promises that are in them; which, when men have the presence of Christ, either in the hearing or reading of them, yield them much delight and comfort, though at other times they are but as a dead letter. Though, 4. This may in general intend that influence, which Christ’s presence has on the fruitfulness of his people; it is this which makes them fat and flourishing, brisk and lively, in the exercise of grace, fruitful in every good word and work; so that they grow and thrive in every grace, and are not barren and unfruitful in the knowledge of Christ Jesus.

2ndly. Another effect of Christ’s going up into his palm-tree, or of his presence in his church, is, that “the smell of her nose” thereby becomes like that of apples. Formerly it was usual to anoint the nostrils,* which was reckoned very healthful and i-efreshing to the head; as well as was done, that they might give the more agreeable smell: and some sort of ointments, it seems, gave a smell like that of apples, which in some is very grateful and delightful; and Cicero*” observes, that the plenty and variety of apples, their pleasant taste and smell, show that they were only made for men: and indeed there was an ointment made of them, called melinum; so that the nostrils being anointed with it, might well be said to smell like apples; and which was accounted one of the best.’= By which apples may be meant, either 1. The refreshing doctrines of the gospel from Christ’s ministers; who are the church’s nose, and are capable of distinguishing truth from error: these doctrines which they preach, when fitly spoken, seasonably applied, and attended with the power and presence of Christ to poor souls, are like “apples of gold in pictures of silver;” riiiy, not only like apples for sight, being beautifijl to look upon, but also for smell; for these diffuse a sweet savour of the knowledge of Christ in the souls of his people. Or else, 2. The fame and report of the church’s faith, piety, and courage, which was spread far and near; her faith, for its strength and purity, is compared in ver. 4, to “a tower of ivory;” and her courage and magnanimity in defending this faith against all opposition, is expressed by her nose, being “as the tower of Lebanon, which looketh towards Damascus:” now the smell, fame, or report of all this, like the smell of apples, was difi’used abroad, and gained her credit and reputation, even from others: she having, like those heroes, in Heb. xi., “obtained a good report through faith.” Or, 3. It may be expressive both of her outward conversation and inward constitution, which were both sound and healthful; she had an inward principle of grace, from whence proceeded a savoury conversation without; the hidden man of her heart, was that which is not corruptible, which

* Evalei<jpfTai tus pivar, &c. Alsxis apud Athen. Deipnosoph. 1. 2. c. 7. p. 46. lit crocino nare myrr-Iieus ungat onyx, Propertius, I. 3. Dc

sent forth, not a nauseous, but a grateful odour; no rotten nor corrupt communication proceeds from hence, but what is not only edifying to others, but grateful to Christ; and nothing has a greater influence than the presence of Christ, to nwike her inward constitution and outward conversation so. Though, 4. This may intend the savouriness of those things which she smelt, which were as grateful to her as the smell of apples: thus spiritual and heavenly things, the divine truths and excellent doctrines of the gospel, are exceeding savoury to believers, especially when they have the presence of Christ, the discoveries of his love, and the quickening influences of his Spirit. The third effect follows in the next verse.

Verse 9. Jfid the roof of thy mouth like ike best wine, for mv beloved, that goeth down sweetly, causing the lijis of those that are asleep, to speak.

These words contain the third efi’ect of Christ’s going up into his palm-tree, or granting his presence to his church: in which may be considered,

I. What is meant by the “roof of her mouth.”

II. Why it is compared to “the best wine.”

III. The commendations of this best wine, to which it is compared; which, 1st. Is commended from the person, for whose use it is: “for my beloved.” 2nd]y. From the property of it; “it gocth down sweetly.” 3rdly. From its effect; “causing the lips of those that are asleep to speak.”

I. It will be proper to inquire what we are to understand by the roof of the church’s mouth. And, 1. By it may be meant her taste; the same word is so rendered in chap. ii. 3. The church’s taste is good, and not like that of unconverted persons; whose taste remains in them, as it is vitiated and corrupted by sin; so that they are not capable of discerning the difference of things; and therefore call evil good, and good evil; put bitter for sweet, and sweet for bitter; but so is not the church’s taste; she can discern perverse things; her taste is like the best wine, she can tell whether it is good or no: though perhaps this expression is not so much intended to signify the goodness of her sense of tastiug, as the things which she tastes of, which are the person of Christ, and the words of his mouth: tastes that the Lord is good in his person, grace, and office; and finds the doctrines which proceed out of his moulli, and the fruit which drops from him, sweeter to her taste than the honey or the honi:y-comb. 2. R. Abeu Ezra thinks that the saliva, or spittle undcf the tongue, is here meant; and what may be intended by that, may be learnt from chap. iv. 11, where it is said, that” honey and milk are

natm’a Deorum, 1. 2. c. 63. Vid Plutarch. Sympos. 1. 5. p. 883.” Athenrcus,ut supra, 1. 15. c. 11. 12.

p. 688, 689. Plin. Nat. Hist. 1. 13. c. I. and 1. 23. c. 6.

under her tongue;” that is, the doctrines of the everlasting gospel) which she lays and keeps there, and ro’ls them as a sweet morsel in her mouth, having tasted the goodness of them; herein she appears to be exceeding different from carnal and unconverted persons, under whose lips the poison of asps is said to be, Rom. iii. 13. 3. Others” think, that by the roof of her mouth, is meant her breath; which proceeds from thence, was sweet and of a good smell, like the best wine; and not like the breath of carnal persons, whose throats are like an open sepulchre; from whence are daily belched out horrid oaths, dreadful curses and imprecations upon themselves and others, with cruelty and threatenings to the saints and people of God; but as for the church’s breath, it is of a different nature; no rotten communication proceeds out of her mouth, but what may be for the use of edifying; she breathes out nothing but’peace and love among her members, and also to others: and as for her prayers to God, which may be justly called the breathings of her soul; these are as sweet odours, being perfumed with the incense of Christ’s mediation. Though, 4. I rather think, by the roof other mouth, is meant her speech, or the words of her mouth; for the roof of the mouth is an instrument of speech, as well as of tastwg; and the same word is frequently rendered the mouth, as in chap. v. 16, Prov. v. 3, and viii. 7, which may either intend her speech in common conversation: which, like the best wine, is warming, comforting, and refreshing to souls, as well as grateful to Christ. How many have been cold, dull, and lifeless, when they have first come into the conversation of the saints; and by it have been warmed, quickened, and refreshed, so that they have gone away with joy and comfort, blessing and praising God for such opportunities! Or else, by it may be meant the speech of the church in prayer or praise, which are both delightful and well-pleasing to Christ; her voice in either is sweet unto him, makes delightful music in his ears; though the prayers of the saints are but like the chatterings of a crane or swallow, yet they are gratefully received by him; as are also their praises, which are more esteemed by him, than the sacrifices of an ox or a bullock that has horns and hoofs ■- though I am most inclined to. think that the gospel, which proceeds out of Christ’s mouth, and is put into the mouth of his church, which is preached in the midst of her, and by her ministering servants, is here intended.^ Which brings us to consider,

II. “Why this is compared to the best wine: Perhaps the wine of Sharon may be referred to, which was so strong, that they mixed it two parts water and one wine ;* though there were other places in Judea that had the first name for wine;’ the wine of Lebanon was very grateful for taste

Sanctius inloe. Misn. Niddali, c. 2. s. 7.

‘As Kerutim, Hatulim: and ue.xt to tliein, Bethriivia in Bethlabaii in the mountain, and Ceiiharand smell, Hosea xiv. 7, where was a city, called Ampeloessa,^ from the excellency of its wine. 1. That is the best wine which is pure and free from dregs and mixtures; that which is upon the lees, well refined: such is the gospel, as preached by the faithful ministers of it, who are not as some, which corrupt the word of God; they do not mix it with their own inventions, but deliver out this wine of the Gospel, neat and clean, as they hare received it. 2. Wine that has age, is also accounted the best: thus saith Christ, Luke v. 39, “No man having drunk old wine, straightway desireth new; for he saith, the old is better:” the gospel is no novel doctrine; for though it is more clearly made known under the New Testament dispensation, than it was under the Old, yet it was known then; it was wrapped up in the types, shadows, and sacrifices of the old law; it was preached before unto Abraham, nay, to our first parents ia the garden; and was spoken of more or less, ever since, by the mouth of God’s holy prophets, which have been since the world began.’ 3. The best wine is that which is of a good flavour, and delightful to the taste, as well as that which is of a good colour: such is the gospel, it is like milk for nourishment, and like wine for pleasantness; nay, like Ezekiel’s roll, as honey for sweetness; yea, the psalmist says, Psalm cxix. 103, that the words of God’s mouth were sweeter than honey to his mouth. 4. Wine is of a cheei’ing and reviving nature; it is what makes glad the heart of man; and therefore is proper to be given to those that be of heavy hearts, that they may drink and forget their poverty, and remember’ their misery no more: of such a nature is the gospel; it being received by persons in distress, like the best wine, it cheers aad revives their spirits; it tnakes them forget their spiritual poverty, and puts out of their minds their former misery and distress; whilst they behold what riches of grace are treasured up in Christ, and what ample provisions are there made for them; nay, it not only revives distressed and drooping souls, but such is the virtue and efficacy of it, that it will bring dead sinners to life; for it is the savour of life unto life to many. 5. The best wine is very refreshing to weary persons, who have been fatigued with labour and travel; the gospel is a word in season to him that is weary; it not only directs the weary soul where it may have rest, kindly invites unto it, but is also the instrument of bringing him into it. G. Wine is reckoned a comforter and strengthener of the stomach; therefore the apostle Paul advised Timothy, 1 Tim. v. 23, to use a little wine for his stomach sake, and his often infirmities: the doctrines of the gospel have a tendency to comfort souls; they are often blessed for that purpose; the ministers of it are employed herein on that account; and the Spirit of God

signah in the valley, Mlsn. Menachot, c. 8. s. 6. t Plin. 1.5.0. 18.

does his work, and executes his office as a Comforter by them. Thus the gospel, the word, which is in and proceeds out of the church’s mouth, may be compared to the best wine.

III. 1 shall now consider the commendations given of this best wine of the Gospel. And,

1st. It is commended from the person, for whose use it is, for my beloved; and therefore must needs be the best; it is such wine as a man would give to his friend, whom he dearly loves; who, when he pays a visit to him, if he has any wine in the house, he shall be sure to have it; and if he has any better than the rest, it shall be at his service. But who are we to understand by this beloved, for whose use this wine is? And, 1. We may understand these words as the words of Christ, speaking to and of his church and people, whom, in chap. v. 1, he calls his beloved, and hi.s friends: and these he treats as such, with his best wine, the gospel, which is chiefly designed for their good, comfort, and establishment. 2. If we take these words to be the words of the daughters of Jerusalem, as some do, and that not only these, but all that is spoken in the preceding verses; then the beloved is Christ, whom they call their own: having now arrived to a greater knowledge of him, and acquaintance with him, than they formerly had; see chap. v. 9, and vi. 1; nor need it be wondered at, that it should be expressed in the singular number, my beloved: seeing it may well be supposed, that but one of them spoke, and delivered these commendations of the church. Though, 3. I rather take them to be the words of the church, speaking to and of Christ; who, hearing such great things spoken in the commendations of herself, could hold no longer; but, as one’’ expresses it, snatches the word out of Christ’s mouth, breaks in upon his discourse before he had done, and thrusts in his words, referring all the glory to him; it is as if she should say, Is the roof of my mouth like the best wine? it is for my beloved; it is of his making and providing, and in which his glory is much concerned, as well as my comfort; “for we preach not ourselves, but Christ .Tesus the Lord;” he is the subject, the sum and substance of the gospel; it is designed for the manifestation of his grace, and the advancement of his glory; and its being so, makes it so comfortable and delightful to souls. Junius and Piscator render the word, most lovingly or most lovelily; and so understand it of the manner of this best wine, going down and being received by persons: but this is sufficiently expressed in the next clause, which I shall now consider.

2ndly. This wine of the Gospel is commended from the property of it, which is here mentioned; it goeth down sweetly, which words may be differently rendered and as differently understood.

Alcuin in loc. ’ t3’’“llD”D’j directe, Mercerus:

rectissime Brightman, Junius. Eir euuniTa,

Sept. ad rectitudines, Montanus; ad ea quae rectis-And, I. They may be translated thus, that walketh or moveth aright; as they are in Prov. xxiii. 31; where wine is also spoken of, and denotes its sparkling in the cup; which shows it to be a generous wine, of a good body, and that it has life and spirit in it; therefore the wise man, in the forementioned place, advises not to look upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright, because when it is so, it is very ensnaring; but here is no such danger in this wine of the Gospel; the pleasantness of which, both in the eyes of Christ and of his church, may be here intended. 2. The words may be rendered thus, which goeth to my beloved straightway or directly ,■’ and so may denote the direct tendency of the Gospel to lead souls to Christ, and to advance his honour and glory; for the whole of it consists in this, Christ in us the hope of glory. Or, 3, Thus, it goeth or leadeth to righteousnesses:’’ for it is one principal part of the Gospel to lead souls to the righteousness of Christ, which is clearly I’evealed therein; that disclaiming all pretences to their own righteousness for justification, they may wholly and alone look unto, and depend upon that for their acceptance with God, and justification in his sight; moreover, it also teaches them, that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present world. Or, 4. They may be thus rendered, that goeth or walketh to upright persons;’ for so the word is rendered in chap. i. 4; and indeed it is to such persons that the gospel is of real service and advantage: to them that believe, it is the power of God unto salvation; it works effectually in their hearts: these receive it in the love of it; by them it is highly valued and esteemed; and to them it yields much solid comfort, pleasure, and satisfaction. For with such, 5. It goeth down sweetly, as our translators have rendered the words. This wine of the Gospel is received and taken down with all readiness by all those who have once tasted the sweetness, and felt the power of it: with them the gospel is no hard saying, and who can bear it? but, like the best wine that is very delightful: with some persons, the doctrines of the gospel, such as those of an eternal, personal election, particular redemption, powerful and efficacious grace in conversion, final perseverance, &c., are very disagreeable; but to believers in Christ, they are like wine that goeth down sweetly.

3rdly. This wine is commended, from the effect it has upon those who drink of it; “it causeth the lips of those that are asleep to speak.” In which may be considered, 1st. The persons on whom it has this effect, “those that are asleep,” 2ndly. The effect itself, which it has upon them, “it causeth their lips to speak.”

sima sunt, Tigurine version. ‘Ad rectitudines,

i. e. rectos homineg, Marckius, Michaelis.

2B2

1st. The persons on whom this wine of the Gospel has this effect: and they are such who are asleep. The Hebrew word,*” here used, is by some rendered ancient persons; for persons, when they are grown old, have not their senses so quick, nor are they so full of talk, but are more slow of speech, than when they were in their youthful days; yet Cicero” says, senechis est nattcra loquacior; and therefore this serves much for the commendatioQ of this wine, that it should have such an affect upon such persons: for that must be noble and generous wine that invigorates old men, and fills them with a juvenile heat, warmth, and sprightliness: it makes them loquacious,” which is one effect of wine, when freely drank ;f and it softens the moroseness of ancient men i*” wine is eveo said to make an ancient man dance.’ But the word may very well, and perhaps better, be rendered as it is, “those that are asleep;” by which may be meant, either, 1. Sinners, who are in the dead and deep sleep of sin. These, (1.) As persons asleep, have not the free exercise of their senses; they do not see their lost, miserable, and undone state by nature, nor tlreir need of Christ, and the value of him: their ears are stopped, they cannot hear, so as to understand the joyful sound; they have no taste nor savour of divine things: and many have arrived to such a prodigious pitch of wickedness, as to be past feeling, having their “consciences seared with an hot iron:” nay, in this they exceed persons that are asleep; who, though they have not the free exercise of their senses whilst asleep, yet are not destitute of them; but these have no spiritual sense at all, but are “dead in trespasses and sins.” (2.) Like persons asleep, they are strengthless, and are not in a capacity to do any thing that is spiritually good of themselves: they cannot redeem themselves from destruction; they cannot fulfil the righteous law of God, nor satisfy divine justice; they have not power to begin, nor carry on a work of grace upon their souls; they cannot subdue their corruptions, nor withstand Satan’s temptations, nor perform the duties of religion; these things are not effected by the might and power of man. (3.) Like persons asleep, they are inactive: “their strength is to sit still:” they have neither power nor will to do that which is good; “there is none that doeth good, no, not one;” they have no true knowledge of what is good; for though “they are wise to do evil, yet to do good they have no knowledge;” and if they had knowledge, they have no inclination; and if they had ihat, yet still they have no power; “for the Ethiopian may as soon change his skin, or the leopard his spots, as they do good that are accustomed to do evil.” (4.) Like persons asleep, they are subject to illusions and mistakes;

m Cjuj’ ‘nB© labia veterum, Pagninus: antiquorum, Vatablus. ° De Senectute.c. IS.

Plutarch. Syrtipos. 1. 7. p. 715. p Philoxenus apud Atheu. Deipnosophist. 1. 2. c. 1. p. 35. Vid.

they are mistaken about the nature of the Divine Being, whom they either imagine to be such an one as themselves, who will either connive at sinful actions, or take little or no notice of them; or, else presume upon his absolute mercy, to go on in sin: and they are as much deceived about the nature of sin itself, which they now roll as a sweet morsel in their mouths, but will ere long find to be as gravel-stones: and so they are likewise with respect to the ways of God, and people of Christ; in the former of which they suppose there is no true pleasure; and in the latter, no enjoyment of true felicity; but in nothing are they more mistaken than in themselves and their state; which they imagine to be good, when at the same time they are poor, and wretched, and miserable, and blind, and naked. (5.) Like persons asleep, they are insensible of danger; they are walking in the broad road to destruction, and are upon the brink of it, and yet know it not; they are crying peace, peace, when sudden destruction is at hand. Or else, 2. By those that are asleep, may be meant drowsy professors: the wise as well as the foolish virgins slept. Christ’s church may sometimes be in such a condition, as she was in chap. v. 2, this sleep is not a dead sleep, as the former; there may be life notwithstanding this, “I sleep, but my heart waketh:” this consists in a non-exercise of grace, au indifference to religious duties, a lukewarmness and want of zeal for the glory of Christ and his gospel, occasioned by the prevailings of sin and corruption; see more ou chap. V. 2. But,

2ndly. Let us consider what effect the wine of the everlasting Gospel has upon the abovesaid persons; when it comes in power, and is received in the love of it, it causes their lips to speak. lu the former of these persons, that is, in carnal and Christless sinners, it produces humble confessions of sin: it makes them speak in the praise of Christ and his grace, whereby salvation is procured for such lost and perishing creatures, as they by nature were; it brings them to the gates of Zion, there to declare to the saints the great things which God has done for them: it makes the tongue of the dumb to sing, who before had not one word to say for Christ, and of his grace; and those who were stammerers at these things, it makes them ready to speak plainly: as for the latter sort of persons, that is, sleepy and drowsy professors, it makes them speak meanly and modestly of themselves, and very highly of Christ and his grace; for such souls who have drunk the largest draughts of this wine, and have the greatest share of knowledge in gospel-truths, are the most humble; they are ready to acknowledge themselves the least of saints, and the chief of

Sanhedrin T. Bab. fol. 38. I. i Philoxen. apud

Athen. Deipnosoph. 1. 11. c. 3. p. 463. ‘Ibid.

1. 4. c. 4. p. 134. and 1. 10. c. 7. p. 428.

sinners: and none more frequent than they in magnifying Christ, and exalting the riches of his grace.

Verse 10. / am mij beloved’s, and his desire is

towards me. Christ having spoken largely in corameudation of his church’s beauty, vouchsafed his presence to her, and made her drink of his best wine, which causes the lips of those that are asleep to speak: she, after a long silence breaks forth, as an effect of it. And,

I. Claims her interest in him: “I am my beloved’s.”

II. Takes notice of his love and affection to her; “and his desire is towards me.”

I. She signifies the satisfaction which she had in her soul, with respect to her being Christ’s; which is an affair of the utmost concern; about which saints have often a great many doubts and fears; and a satisfaction in which he is exceeding desirable to them. The churth has expressed herself in the same words twice before in this song; see chap. ii. 16, and vi. 3: therefore less will be required in the explication of them here. However, some things respecting the present frame and disposition of her, the agreement of these words with the context, and what has not been so carefully observed in the former texts, may be taken notice of here. And,

‘1st. These words may be considered as expressive of that assurance of faith, which the church had of her union to and in Christ; it is as if she should say, After all these expressions of love unto me, and the sweet enjoyment of his presence which he has indulged me with, surely I may venture to say, that lam his; nay, I am sure that I am. From hence may be observed, 1. That the grace of assurance is attainable in this life; instances of which we have, not only in the New-Testament-saints, such as the apostle Paul, and others, who knew that Christ had loved him, and had given himself for him: was well satisfied both in his ability and fidelity, to keep what he had committed to him against another day, and was persuaded that there never would be a separation from his love; but also in Old-Testament-saints, as David, who could claim his interest in an everlasting covenant, and was assured of it, even in his dying moments, and that in the prospect of the jiresent and future ill state of his family; and Job, who knew that his Redeemer lived, and that for him, even when he was under the most severe, afflictive dispensations of providence; as also Habakkuk, who discovered the strength of his faith in God, as his salvation, even when all outward and temporal enjoyments failed him. 2. That there may be a continuation of the exercise of this grace: a person may not only be able to express his satisfaction as to his interest in Christ once, but also to repeat it, as the church does in this song; this is the third time she expresses her assurance in this very form of words, and oftener still in other language: nay, this grace is often exercised by believers, after much sleepiness and drowsiness, many slips and falls, great weakness and infirmities, as may be observed in the church’s case frequently in this book; and it is likewise worthy of remark, that those persons who have been the greatest sinners before conversion, and have been suffered to fall the foulest after, have been blessed with this grace of assurance, as David, Paul, Peter, &c. 3. That the exercise of this grace often follows upon the enjoyment of Christ’s presence; the church had been lately indulged with it; Christ went up into his palm-tree, the church, filled her breasts, the ordinances, with his grace and presence, and had made her drink of the wine of his consolation, which occasioned these expressions of hers. 4. Her frequent repetition of these words shows, that much of her comfort depended upon the knowledge she had of her interest in Christ; for, though assurance is not of the essence of faith, there may be true saving faith, where there is not the assurance of faith; yet to have it, makes much for the comfort of a believer: for if a glimmering sight of Christ fills the soul with so much joy, what must a full view do? if only an hope of interest gives much satisfaction, certainly a full assurance of it must give much more. 5. It may also be observed, that this grace has no tendency to promote or encourage licentiousness: that is the sealing word of the Spirit, who performs it as the holy Spirit of promise; and at the same time he seals, he leaves a greater impress of holiness upon the soul; this does not make persons careless, indolent, and inactive as to duty; but rather excites and stirs them up to be more careful and constant in it; of which here is an instance in the church in the following verses; “Come, my beloved, let us go forth into the field; let us lodge in the villages,” &c.

2ndly. These words may be considered as a modest acknowledgment of the church’s, that all she was and had were Christ’s; “I am my beloved’s,” and it is “by his grace I am what I am:” all that he had said of her in the former verses, she does in this one expression return to him again; she acknowledges that all her beauty, which he had so much commended, was his, and not her own; that she was by nature black, and only comely through that comeliness which he had put upon her; that those several graces, with which she was adorned, and which he might have a regard unto in the several parts described, were his; he was the Object, Author, Owner, and Preserver of them: that particularly it was owing to grace and strength received from him, that her walk, her outward conversation, was in any measure agreeable, and was so beautiful as he was pleased to declare, in ver. 1. That all her fruitfulness, either in the exercise of grace, or in the performance of good works, or in having many souls born again in the midst of her, which may be intended in ver.

2, were all from him, and to be referred to his mighty grace and divine blessing. That her ministers and ordinances were of his providing, appointing, and filling, expressed by her breasts, ia ver. 3. That all her strength, which appeared in the exercise of her faith on him, and in the discharge of her duty to God; her light and knowledge in divine truths, the savour and relish which she had of them, together with her zeal, courage, and magnanimity to keep and defend them, signified by her neck, her eyes, and nose, in ver. 4, were all communicated to her from him: as also that he was her only Head, both of eminence and influence; and that it was owing to that grace, life, strength, and nourishment, which he afforded, that her hair, true believers, grew so well, and appeared so beautiful as they did, in ver. 5. Moreover, that she was his palm-tree, which he might go up into, and gather the fruit of, when he pleased; and that it was his grace which caused her to grow so straight and upright, and made her so fruitful as she was, in ver. 7 — 9; wherefore she concludes in this verse, saying, “I am my beloved’s;” that is, the glory of all this is to be referred to him, and not to myself.

3rdly. These words may also contain in them a voluntary surrender of herself, and all she had, into Christ’s hands. This is what he requires of us; “iry son,” says he, Prov. sxiii. 26, “give Die thine heart:” but this we are unwilling to do, until the day of his power passes upon us; and then we are made willing to give ourselves unto the Lord, and all we have, that we may therewith serve and glorify his name. This the church was enabled to do, knowing that she was not her own, but his; and therefore was desirous to glorify him with her body and spirit, which were his.

4thly. They are likewise expressive of that open profession she made of Christ before others; she was not ashamed to tell whose she was, and to whom she belonged. It is our duty to make a public profession of Christ, as well as to believe in his name; “for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,” Rom. x. 10, a believing in Christ may be suflicient for our everlasting security; but a profession of that is necessary and requisite to show forth a Redeemer’s glory, which we ought to be concerned for; and when we have made a profession of Christ, we ought to hold it fast, without wavering, and adorn it by a suitable conversation. But,

II. The church in these words takes notice also of the love and affection of Christ towards her; “and his desire is towards me.” The words may be rendered, thus, because or seeing his desire is towards me; so Junius reads them; and then they may be considered as a reason of the former expression of her faith in Christ, acknowledgment of his grace, and profession of his name; for Christ’s love manifested to us, is a considerable evidence of our interest in him, and in his everlasting love;

this will make us free and ready to acknowledge that we have nothing but what we have received from him; it is this which fills us with love to him, constrains us to obey him, encourages us to make a profession of him, and to maintain it, notwithstanding all discouragements thrown in our way, or opposition made against us. But let us consider a little the import of this phrase, and what is intended by it: it seems to be very much like, and perhaps the allusion is unto those words, in Gen. iii. 16, and “thy desire shall be to thy husband;” but here the husband’s desire is towards his wife; so that what was inflicted by way of puuishraent upon the woman, being inverted, is a blessing of grace unto the church. The phrase may be expressive,

1st. Of Christ’s love and affection to his church; his desire was towards her, 1, From everlasting; for having loved her, he desired her of his Father for his spouse and bride, which was granted him; for God gave him his heart’s desire in this thing, and did not withhold the request of his lips from him. 2. His desire was towards her in time, that he might procure everlasting salvation for her; as an instance of his love, he undertook it; in the fulness of time assumed her nature; ia order to effect it; was straitened in his mind, and as it were uneasy until it was accomplished: so great was his desire after it; hence he expressed himself thus to his disciples, at his eating the last passover, “With desire have I desired to eat this passover with you before I suff’er,” Luke xxii. 15; the chief reason was, because his time was at hand, the hour was now come, so much desired by him, when he should give the strongest evidence of his love to the church, in laying down his life for her. 3. His desire is towards his people, even before conversion, though dead ia tresp3sses and sins; that they may be quickened, called by grace, and brought to the knowledge of himself; and, notwithstanding all their backslidings and revoltings from him, still his desire is after them, to do them good; neither will he turn away from them, but rests in his love towards them. 4. His desire is continually after his people’s company, grace, and beauty; they are the excellent in the earth, in whom is all his delight; he is well pleased with that beauty which he himself has put upon them, and his desire is after it; “so shall the king greatly desire thy beauty,” Psalm xlv. 11; he is ravished with those graces which he bas implanted in them; he is exceedingly delighted with their looks and words: and therefore says. Cant. ii. 14, “let me see thy countenance, let me hear thy voice; for sweet is thy voice and thy countenance is comely:” nay, he has signified his desire that his church and people may be the place of his residence and habitation, and that for ever; “for the Lord hath chosen Zion, he hath desired it for his habitation,” Psalm, cxxxii. 13, 14. Hence, 5. He will be not satisfied until he has the whole church with him

in glory; this was the joy that was set before to Christ, to go along with her; “Come, my behim in his sufferings; what he is now making preparation for in heaven, and what he is continually pleading for, as being exceedingly desirous of, saying, John xvii. 24,” Father, I will that they also whom thou hast given me, may be with me, where I am, that they may behold my glory. Thus Christ’s desire is towards his church.

2udly. This phrase may be expressive of that power which the church has over Christ, so that she can have any thing of him, when she pleases; he is so kind and indulgent an husband, that he will not deny his spouse anything that may be for her good and his glory. The strength of faith in prayer is very great: an instance of this we have in Jacob, who had power with God, and prevailed: and it is upon this score that God said to Moses, let me alone: knowing what interest Moses had in him, and how prevalent his petitions were with him; so that speaking after the manner of men, be could scarcely deny him any thing; “the effectual fervent prayer of a righteous man availeth much,” James v. 16.

3rd]y. The import of this expression may be, that Christ was her husband; “I am my beloved’s, and his desire is towards me:” that is, he is my husband, I am his, and he is mine: so thd wife is called “the desire of the eyes,” Ezek. xxiv. 16, 18, and this was a very great blessing that she was favoured with, and an unspeakable comfort, that she could claim her interest in Christ under this sweet and endearing character and relation. Or,

4thly. It may be expressive of the whole care and concern of Christ for her, as her husband;’ who as such beai’s and sympathizes with her under all her weaknesses and infirmities; protects from all dangers and enemies; and provides every thing for her, as food and raiment, grace and glory, all things necessary for her, both for time and eternity. Whatever may conduce to her comfort here, and eternal happiness hereafter: as a loving husband, he has given himself for her, resloved,”

II. Some particular things mentioned which she invites him to: 1st. “To go forth into the field.” 2ndly. “To lodge in the villages.” 3rdly, “To get up early to the vineyards.”

III. The things she had in view in so doing; 1st. To see whether “the vine flourished.” 2ndly. Whether “the tender grape appeared.” 3rdly. Whether “the pomegranates budded forth.”

IV. A motive which she makes use of to prevail upon him; “there will I give thee my loves.”

I. In these words is a general invitation given by the church to Christ to go along with her, “Come, ray beloved;” on which may be made the following remaks: 1. That this word, come, is by the church taken out of Christ’s mouth; it is a word much used by them, not only with reference to themselves, but to others also; see chap. ii. 10, 13, and iv. 8, Rev. xxii. 17, and is expressive of much familiarity, hearty desire, and tender affection. 2. We must not suppose that Christ needed stirring up, or was unwilling to go along with her, but he sometimes stays until he is asked: not only to make his church sensible of her duty, and that she may prize his presence the more: but also because he loves to hear her ask for his company, and say, “come, my beloved,” let us walk together into the fields; let me there enjoy thy company, and let us take our fill of love. 3. These words may be considered as the church’s calling upon Christ, to make good his promise, in verse 8, where he had given her reason to expect his presence; “I said I will go up to the palm-tree;” that is, I will grant my presence to my church and people, which are compar able to the palm-tree; I will be in the midst of them; she now says to him, “come, my beloved,” do as thou hast said -. though none of Christ’s promises shall ever fail, yet they may not be immediately fulfilled; and it very much becomes believer’s to plead them with him in prayer, and

cued her from slavery and thraldom, procured an not let them lie long by them; they ought to put

inheritance for her; and is now preparing that for her, and her for that, and will ere long put her into the possession of it. All which manifestly make appear, how much his desire has been and is towards her; which she having had some knowledge and experience of, ventures to iuvite him, as in the following words, saying.

Verse 11. Come, my beloved, let us go forth into the field: let us lodge in the villages.

Verse 12. Let us get up early to the vineyards; let us see if the vine flourish; whether the tender grape appear, and the pomegranates bud forth; there will I give thee my loves.

In these words are,

I. A general invitation given by the church

Christ in remembrance of them, as they are allowed, that he would remember to them the word upon which he has caused them to hope. 4. They also contain an earnest desire after the presence of Christ, and the manifestations of his love unto her; nothing is more desirable to believers than Christ’s presence; and there is a great deal of reason for it: for this only makes their lives comfortable whilst here; fills them with true solid joy and pleasure, makes a heaven upon earth, supports them under all their trials, carries them through all their diflBculties, and gives them pleasing prospects of death and eternity. 5. They show the sense she had of her own insufficiency for the work she was going about, without the presence of Christ; for without him we can do nothing: hence, says Moses, Exod. xxxiii. 15,

Yid, Fuller Miscell. Sacra, 1. 3. c. lA.

“If thy presence go not with me, carry us not up hence:” the church here knew full well that her visiting the several congregations of the saints, to see in what condition they were, would be to little purpose, unless Christ went with her, and therefore she requests the favour of him. 6. It may be farther observed, that the clearer views a soul has of its interest in Christ, the more desirous it is of commuaion with him: this may easily be observed in the church’s case, by comparing these words with the preceding verse: some, the more they are known, the less their company is desired; but the more and better a soul knows Christ, the more desirable his company is; and when they once have it, would never part with it; but say, with Peter, Matt. xvii. 4, “Lord, it is good for us to be here:” hence it is that they often long to depart out of this life, that they might be with Christ; which to them is far better than this life, and all the enjoyments of i(. 7. The church’s affixing this endearing character, “my beloved,” to the invitation come, thereby si2;nifying her affection to him, as well as her interest in him, may be considered as a powerful argument to induce him to go along with her: for with whom should, or indeed will loving husbands go, but with their wives, and especially when their company is importunately desired? one saint cannot tell how to deny another, when tlifiir company and conversation is desired on spiritual accounts; so engaging is it to each other; much less can Christ deny his church, when she entreats him after this sort.

II. The particular things she invites him to, are now to be considered. And,

1st. She desires him to “go forth into the field with her:” which may be expressive, I. Of her desire after Christ’s presence, both at home and abroad; she would not stir out of doors without him; when at home, nothing so delightful as his presence; and, having some business in the field, she is loath to go without him; O happy soul, that is thus blessed! of such an one it may be truly said, Deut. xxviii. 8 — 6, “Blessed shall thou be in the city, and blessed shalt thou be in the field; blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.” 2. Of her desire after solitariness, or of being alone with Christ: thus, Gen. xxiv. 63, “Isaac went out to meditate in the field;” where he could be retired, and have his thoughts more free, composed, and fit for such an employment: the field is also a place of more secrecy, as well as retireduess; and therefore, I Sara. xx. 11, “Jonathan said to David, come, let us go into the field;” that they might more freely tell their minds, and impart their loves to each other: thus the church desired Christ to go with her into the field; that there being alone with him, she might tell him all her heart, and let him know how much she loved him; which she could not so freely do

’ mD31 nyJ pernoctemus ad cypres, Junius, Pisin company. 3. She might design some recreation by it; it may be an allusion to persons who keep their country-houses, who, being retired from the city, take their walks in the field, to see how the fruits of the earth grow, as well as to enjoy the benefit of the country air: so the church: she is for going abroad into the fields; but then she would have Christ go with her; for no recreation is so, unless he be with her; walking abroad in the fields will yield her no pleasure, unless Christ be there. 4. It may signify her desire to have the gospel spread in the world, especially in those parts of it, in which it had not been as yet preached; and which looked very much like an uncultivated field: thus the field in the parable, Matt. xiii. 38, is said to be the world; which, being overrun with the thorns and briars of sin and corruption, moves her pity and compassion, and excites desire in her to have the gospel planted there, that so it might become a fruitful field: and therefore she is desirous to have her husband, and the true husbandman, go along with her, to manure, cultivate, and plant it; and perhaps the Gentile world may be particularly intended.

2ndly. She farther invites him to lodge in the villages with her. There is a manifest gradation in these words of hers, which shows her end and design in all; she first invites him to go forth into the field with her, and that is in order to lodge with her in the villages; and their lodging there, is in order to get up early next morning to the vineyards: Junius and Tremellius read the word thus, “let us lodge by the cyprus-trees;“’ for the Hebrew word ones, cepharim, signifies both vil- /a//es and cyprus-trees; see chap. i. 14, and iv. 14; by which may be meant the saints; who may be compared thereunto, for their excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with these, could not be unwelcome to Christ; seeing they are with him,” the excellent in the earth, in whom is all his delight:” though the word may as well be rendered villages, as it is by the Septuagint and others. From whence may be observed, 1. The villages being places of mean entertainment, both for food and lodgings; that a mean condition of life, with Christ, is more eligible and much preferable to the greatest affluence of the good things of this world without him: the church had rather have hard lodgings in a country village with Christ, than to dwell in a city, have her lodgings in a king’s palace, or lie upon a bed of down without him: as one “once said, “Brown bread and the gos])el are good fare;” so it may be also said, “A country lodging with Christ is good lodging.” 2. Villages being places of retirement, and free from the noise and hurry of the city, and might occasion her desire to lodge there; she wanted to be at liberty from the world, that she might have some solitary communion with Christ; so David, being almost worn

cator, Brightman, Michaelis.” Mr. Dod.

2S7

out with the fatigues of the camp, the hurries of the court, thus passionately wishes, saying, Psalm Iv. 6, 7, “0! that I had wings like a dove, for then would I flee away, and be at rest; lo, then would I wander far off, and remain,” or as in the Hebrew text, “lodge in the wilderness, Selah.” The cares of this life, and the hurrying employmeats of it, do much interrupt and break in upon a believer’s comfortable communion with Christ; and therefore, with the church, he desires sometimes to be retired from them, and lodge with him m the villages. 3. She desires not only communion with Christ, but that it might be eoatiuued; she would lodge with him all night, as she says, in chap. i. 13, “He shall lie all night betwi.tt my breasts,” it is not merely for an hour or two, that she would have his company, but all night: believers, who have got some knowledge of Christ’s person, and have tasted the sweetness of communion with him, are like the Samaritans, John iv. 40, who “besought him that he wonid tarry with them;” they are never weary of his company, and do not care how much they have of it. Though, 4. These nords may signify her desire to have the gospel preached in the villages, as well as in the cities: thus our Lord Jesus Christ, in the days of his flesh, “went about all the cities and villages, preaching the Gospel of the kingdom,” Matt. h. 35; as did also his disciples after him; though, as one “well observes, the Gospel was first preached in cities mostly, and from thence spread itself in time into the neighbouring villages, where the heathen idolatry lasted longer than in cities; from whence it had the name of paganism, yagus signifying a village; which the church here observing, desires Christ to go along with her, and spread the Gospel there.* 3rdly. She signifies her desire also to “get up early to the vineyards,” for which reason she thought it most proper to lodge in the villages, and not in the city; from whence she could not have been so early at the vineyards, as she desired to be. By .the vineyards, the Targum, R. Solomon Jarchi and Alshech understand the synagogues and schools of the Jews; and so it is explained in the Talmud -J though it seems much more probable, that by them are meant, the several particular churches and congregations of the saints; which are distinguished by sovereign grace, planted with a variety of fruitful vines, watered every moment by Christ, and fenced about with his almighty power; and by her getting up unto them, may be meant her visiting of them; which is much such an act of kindness and friendship as that of Paul’s, who said to Barnabas, Acts xv. 36, “Let us go again and visit our brethren, in every city where we have preached the word of the Lord, and see how they do.” And vs’hat still

“Bishop Patrick in loc. In Shirhashirim Kabba, in loc. By the fieM and villages, the nations of the world are understood. y T. Bab. Erubim,

fol. 21. 2. I “nCDH nn2 ^vQ^atvo KuTpiaMOC, Sept.

si flores fructus parturiunt, Vulg. Lat. version -, ap

more shows how intent she was upon it, and how much her heart was in it, she is for getting up early; that is, betimes in the morning, or in the most seasonable time, as the word early is sometimes used: she is for losing no opportunity, and making use of the most suitable one to visit the churches, and that her visit may not be in vain, she is for taking Christ along with her; she is not willing to go alone; she knew of what service Christ’s presence would be to the churches, and to what little purpose hers would be without him; and therefore she says, “let us get up early,” &c. But,

in. She mentions the several things she had in view in giving this invitation to Christ, or the several ends of it. And,

1st. It was to “see if the vine flourished;” and she might well think that this and what follows would take with Christ, and go a great way to prevail upon him to go along with her; seeing her ends here are much the same with his in going down into his nut-garden, chap. vi. 11, and which, no doubt, she had some reference to. By the vine, the Targum understands the Israelites, who may be compared thereunto; and I think, true believers ia Christ, who are Israelites indeed, may very well be meant. These indeed, like vines, are weak and worthless creatures of themselves: yet being engrafted in Christ, the true vine, and growing upon him, they bring forth fruit, and are exceeding valuable and precious: and by their flourishing may be meant, both their fruitfulness in the exercise of grace, and in the performance of good works: and though the believer is not always in a flourishing condition; there is sometimes but a small appearance of fruit upon him; his life, his grace, is hid unto him; and his fruitfulness does not appear to others; yet he shall flourish again, because he is planted in a fruitful soil, by the rivers of divine love and grace; is well rooted in Christ Jesus, and whom he takes care of, waters every moment, and purges and prunes, that he may bring forth more fruit; this the church was sensible of, and therefore is desirous that Christ would go along with her.

2ndly. Another end she had in inviting Christ to go with her into the field, villages, and vineyards, is, to see “whether the tender grape appear, or whether the flower of the grape opened itself.”* By which may be meant young converts; who are weak and tender, have but little knowledge, a small degree of faith, and have not arrived to that solidity and establishment, as many others have; and are therefore compared to new-born babes, lambs, and kids of the flock: as also to a bruised reed, and to the smoking flax; but as Christ does not despise the day of small things, so neither does the church overlook them, but shows a very great

erueritse uvaparva, Montanus; an .iperta sit gemma, Mercerus; ac florem protrudat, Tigurine version; exeruerit se uva prima, Cocceius; an aperiat se prima uva, Junius; aperuerit uva prima, Brightman.

concern for them; she is very desirous of seeing these appear in churches: this is a very great encouragement to churches, when souls are born again among them; it is a sign that the Lord designs to continue them, and to make them yet more flourishing and fruitful.

Srdly. Her other end is to see whether “the pomegranates budded.” By pomegranates may be meant stronger believers, who are taller and more fruitful than the former; why they are so compared, may be seen in chap. iv. 13; and by the buddings of them, may be meant the actings and exercise of grace in them. We may observe that the church is concerned for the comfortable well-being and good estate of believers of all ranks and sizes; of the vines and pomegranates, as well as of the tender grapes; and of the buddings of the one, as well as of the blossoming or opening of the other.

IV. The motive which she makes use of to prevail upon Christ to comply with her invitation, is, “for. there will I give thee my loves;” that is, when we are alone in the field, or out at lodgings in the villages, or when we are together in the vineyards, visiting the vines and pomegranates, 1 will show thee my love; I will open all my heart to thee, and thou shalt know how much I love thee. And, 1. We are not to suppose that this is the first time of her loving Christ, or of her manifesting it to him, for she loved him long before; but she mentions this now to gain her end; for she knew very well what would take with Christ’s heart, what was grateful to him, and that nothing was more so than expressions of her love to him, and this she had learned from his owu words, in chap. iv. 10, “How fair is thy love, my sister, my spouse! how much better is thy love than wine!” Christ knew very well she loved him; but yet he loved to hear her say she did. What made Christ ask Peter so often whether he loved him or no? it was not because he doubted of it, but because he loved to hear him express it. 2. By her loves, may be meant the manifestations of her love to him, in the observance of his commands; the offering up the sacrifices of prayer and praise unto him; as well as all other branches of religious worship and service in his house, which she promises to him there; and this sense the Targum inclines unto. 3. This, being expressed in the plural number, may intend not only the excellency of her love to Christ, and the various ways of manifesting it to him, but also the abundance of it: here was an overflow of it in her soul; her heart was brimful of it, and she seems to want an opportunity of venting it; for which purpose she desires to be alone with Christ, as Joseph did with his brethren, that so she might, with the greater freedom, let out her affections to him. 4. Communion with Christ, and the flourishing condition of his churches,

* Naias araat Thyrsin, Glauca Alraona, Nisa Theonem, Nisa rosas, Glauca violas, dat lilia Nais: Cythercus Sidonius apud Auson. *” R. Sol. Jartend much to enlarge a believer’s heart with love to Christ, and to draw out his aflFections towards him, “we love him, because he first loved us,” 1 John iv. 19. I see not why the word for loves, may not be rendered, my lovely flowers; as a word nearly the same, in the following verse, is by some rendered, “those lovely flowers give a good smell,” as Junius and Tremellius; which seem to refer to the flowers here; such as were to be met with in plenty in fields and vineyards, and among vines and pomegranates, as lilies, violets, &c., and may be an allusion to lovers, who used to give to those they loved, sweet smelling flowers;’ and here may signify the graces of the Spirit, and the actings of them, which are fragrant and acceptable to Christ.

Verse 13. The mandrakes give a smell, and at

our gates are all manner of pleasant fruits, new

and old; which I have laid up for thee, 0

^ny beloved.

In these words the church makes use of another

motive or argument to prevail upon Christ to

grant her his presence and company, taken from

the variety of fragrant flowers and pleasant fruits,

which she abounded with, and had ready at hand,

and which she had carefully laid up and reserved

for his use and service; all which are commended.

I. From the fragrancy of them; “the mandrakes give a smell.”

II. From the comprehensiveness of them;
“all manner of pleasant fruits.”

III. These are said to be “new and old.”

IV. Not afar off’, but at the very door; “at our gates.”

V. They are all for his use and service; “which I have laid up for thee, 0 my beloved.”

I. The fragransy of those flowers or fruits with which she abounds, is here expressed; “the mandrakes give a smell.” The Hebrew word trnwrn, dudaim, translated mandrakes, is only found in this place, and in Gen. xxx. 14 — 16; in this sense; but what plant or herb is intended by it, is not very easy to determine; Junius and Tremellius have rendered it, in both places, by “flores amabiles, lovely flowers:” which they think best agrees with the etymology of the word: others’’ render it. Jessamin; others’^ lilies; others violets: R. Solomon Jarchi would have it rendered baskets here, and refers it to Jer. xxiv. 1; where the people of Israel are represented by two baskets of figs; where a word derived from the same root, and of the same form is used; and that both sorts of people, there represented, may be here said to give a good smell, because now they all sought the face of the Lord. Ludolphus, in his Ethiopic history,“* takes it to be the fruit which the Arabians call mauz or muza, (called, by some, the Indian fig) which, in the Abyssine country, is as big as a cucumber, and of the same form and chi in Gen. xxx. 14.” Vid. Jun. in Gen. xxx. 14. L. 1. 0. 9. n. 23.

shape; fifty of which grow upon one and the same stalk, and are of a very sweet taste and smell; from which cognation of a great many upon the same stalk, he thinks it took the name of dudaim. Some think, the fruit of the lote-tree is here intended; which, according to Homer, “^ Herodotus,’ Ovid,s and others, ‘’ was a very sweet and delicious fruit; sweet apples, as some call them; there were a people in Africa, called Lotophagi, who lived upon it, as observed by the same authors; the mandrake of the Chinese is the famous root they call ffitisenff; which, with them, is a sovereign remedy for all weaknesses of body or mind: a preservative of health; and they call it the plant that gives immortality. Ravius, in his dissertation concerning the dud aim, thinks the words should be rendered, “the branches put forth their sweet-smelling flowers;” and that the branches of fig-trees are meant, which give a good smell, agreeable to chap. ii. 13; and which, he supposes, to the use of the word, in Jer. xxiv. 1; and to this sense Heidegger’ agrees; only he thinks the word branches, is not to be restrained to a particular species, but may signify branches of sweet-smelling flowers and fruits in general. But the generality of translators and interpreters render it, mandrakes; as do the Septuagint, both the Targums of Onkelos and Jonathan, on Gen. xxx. 14; though the Targum on this place renders it, balsam, but then it is questionable whether the same plant which is known among us by the name of mandrakes, is here meant, because of its strong smell; but of this more hereafter. Let us consider what may be intended hereby. And,

1st. By these mandrakes may be meant, the saints and people of God; who are plants of God’s right hand planting, are both fi’agrant and fruitful; and may be compared unto them, 1. Because the mandrake is a cold plant, and therefore used for the assuaging inflammations, and healing ulcers:’’ the people of God, though they ought not to be cold in divine things, nor lukewarm in the cause of Christ, and viudication of his truths and ordinances: yet are, or at least should be, of cooling spirits, to allay those heats, and heal those divisions which too often appear in the churches of Christ; which they may be instrumental in, by a prudent carriage, a moderate temper, and by using soft and “pleasant words:” which, as Solomon says, Prov. xv. 1, and xvi. 24, “turn away wrath, and are sweet to the soul, and health to the bones:” and when they appear to be of hot and fiery tempers and dispositions, it is what is opposite to the principle which is wrought

Odyss. 9. V. 94. ‘Melpomene, sive 1. 4. c.

177. t Tristium. 1. 4. Epist. 1. v. 31. and De

Ponto, 1. 4. eleg. 10. v. 18. i- Vid. Strabo, Geograph. 1. 17. p. 574. Athensei Deipno3opbist. 1. 14. c. 18. Plin. 1. 13. c. 17. and Pomponius Sabinus in Virgil. Georgic. 1. 2. p. 210. ‘Hist. Patriarch,

torn. 2. exercit. 19. s. 9. 15. “< Fernel. Method.

Medend. 1. 6. c. 1. and Plin. 1. 26. c. 9, 10,-14, 15

“Avicenna apud Castel. Animadv. Samar. in Gen.

in them and that profession which they make. 2. Because the mandrake is supposed to excite love; hence the apples of it are called “apples of love;” and the Hebrew word here used comes from a root which signifies love: the saints may well be represented by them on this account; for though they do not provoke Christ to love them, by the love they show him, or the obedience they perform unto him; yet these often draw out Christ’s affections to them; and what he himself has wrought in them, and put upon them, render them lovely in his eyes: besides, it is their incumbent duty, and should be the great employment of their lives, to provoke one another “to love and good works.” 3. They have been also thought to help barrenness,’ and to make fruitful; which some have imagined to be the reason of that great contention between Rachel and Leah concerning them; and the same opinion of their prolific virtue remains in those eastern parts still, and they are applied for that purpose; and the plant is described as having a large leaf, bearing a certain sort of fruit, in shape resembliug an apple, growing ripe in harvest, but of an ill savour, and not wholesome :™ hence the phrase here may intend the fruitfulness of the church in the first times of the gospel, through the vast numbers of souls which were bo^n again therein, when that prophecy was fulfilled, Isa. liv. 1, “Sing, O barren, that thou didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate, than the children of the married, wife, saith the Lord;” which fruitfidness of the church may be considered as a very good ai’gument used by her here, to prevail on Christ to grant her his presence and company. 4. The mandrake is a narcotic, has a sleepy virtue in it, as Pliny” observes, and much inclines thereunto; Levinus Lemnius” writes of himself, that being in his study, he was suddenly taken with a sleepy fit, which he could by no means account for, until he espied a mandrake-apple upon one of the shelves, to which he ascribed it; and PlutarchP relates, that mandrakes, which grow by vines, give the wine made of them such a virtue, that those who drink of it sleep more sweetly; the saints are often in sleepy frames themselves; the wise virgins slept as well as the foolish; and conversation with sleepy professors makes others so likewise. 5. It not only inclines to sleep, but makes persons sluggish and slothful; hence those phrases,” to drink the mandrake, and to sleep under a mandrake,’’ are proverbially used of persons who are

xxx. 14. Jlaundrel’s Journey from Aleppo,

&c. p. 61. edit. 7. ° L. 2S. c. 13. So Plut.nrch.

Sympos. 1. 3. p. fi.’)2. and Medici in Theodoret. in loc. Vid. Philostrat. Vita Apollon 1. 8. c. 3. Herb.

Bibl.Explic. c. 2. p De Audiendis Poetis.p. 15.

“J Mai/dpa7opai’ irtixuiKoaiv, Demostli. Oral. Philip. 4.

‘Yiro navit-a-iopa KaScpiSeic, Lucian. ill Timotl S. 1. Vid. Julian. Ep. 21. p. 139.

sluggish and inactive in the discharge ot their ofBce: the saints are too often so themselves, and the cause thereof in others: being “slothful in business, and not fervent in spirit, serving the Lord,” as they ought to be. 6. The apples of the mandrake are very delightful to look upon, being of a yellow or golden colour; and so are the saints in Christ’s eye; to them he looks, and with them he is well pleased, they being beautified with the garments of his salvation, and adorned with the graces of his Spirit. 7- These mandrakes are said to “give a smell;” it is true, it is not said that they give a good smell; but it may be reasonably supposed that such an one is intended, because their commendation is designed; and they are taken notice of by the church, as what might be inviting to Christ; and so no doubt Reuben’s mandrakes, which Rachel took such a fancy to, were fragrant, and of a sweet smell: or we may reasonably suppose the boy would not have gathered them, nor Rachel have taken such a liking to them, no more than Leah would have contended with her about them, unless it was for a reason before given. But then the difficulty is to know what plant is intended, seeing our present mandrakes are of an ill and offensive smell; and so is the plantnow shown for it, as before observed: and such an account also Pliny“^ gives of it; though Dioscorides, Levinns Lemnius, and Augustine,” who says he saw the plant, and examined it, says, that it is of a very sweet smell; which though it does not agree with the plant which now bears the name, suits well with that intended here; for which reason the saints may be compared unto it, whose persons are of a sweet smell, being clothed with Christ’s garments, which “smell of myrrh, aloes, and cassia,” and anointed with the savoury ointments of the Spirit’s grace: whose prayers are so, being perfumed with Christ’s mediation: and their good works being accepted, with their persons, “in the beloved;” so the Jews” interpret the mandrakes, of the young men of Israel; who have not tasted the taste of sin, pure and holy persons, free from vicious habits. Or,

2ndly. By these mandrakes, which give a good smell, may be meant the doctrines and promises of the gospel; which, 1. Like mandrakes, are of a healing and cooling nature: the law is a fiery law; and when it works, in a sinner’s conscience, it makes fiery work there; it worketh wrath, which is only assuaged through the application of gospel doctrines and promises, by the blessed Spirit. 2. Like mandrakes, these excite love; for though it is the law which enjoins and requires love both to God and to our neighbour; yet it is the Gospel which moves and presses us to it, with the noblest motives and most powerful arguments; such as those which are taken from the love of God and Christ to us. 3. Like mandrakes, are the means of fruitfulness: it is by the gospel, as the instru-

Odor gravis cgus, sed radicis and mali gravior, 1. 25. c. 13. Herb, liibl. Exjilic. c. 2.

mental means, that souls are begotten again to Christ; for though they are bora of an incorruptible seed, and are begotten again according to the sovereign will of God, and as an instance of his abundant mercy, yet it is by the word of truth, which liveth and abideth for ever. 4. As the mandrake-apples are delightful, so are the doctrines and promises of the gospel; which words being “fitly spoken, are like apples of gold in pictures of silver.” 5. As the mandrakes give a good smell, so do these; for to them that are saved, they are “the savour of life unto life.”

3rdly. By these dudaim or lovely flowers, as Junius translates the word, may be meant the graces of the Spirit; such as faith, repentance, love, thankfulness, hope, humility, &c. 1. Faith may be one of those lovely flowers which give a good smell: this is a flower that does not grow in nature’s garden; but is sown and raised in the believer’s heart, by the power and Spirit of God; which at first is but like a grain of mustard -seed, that is the least of all seeds; but afterwards grows in some more, in others less; but in all it is “alike precious faith,” which emits a sweet fragrancy to God and Christ. 2. Repentance may be another of those lovely flowers; this grows in the same garden as faith does; they are sown and raised up together, and that by one and the same hand; and when attended with fruits becoming it, is highly valued by Christ Jesus. 3. Love may be another of those lovely flowers; this precious flower springs from, is raised up and influenced by, as well as scented with the love of Christ: and of all the flowers in the believer’s garden, none is fairer in Christ’s eye, or gives him, with its smell, more pleasure and delight; for of this he says, in chap. iv. 10, “How fair is thy love, my sister, my spouse 1” &c. 4. The grace of thankfulness is another of these flowers; nay, a certain Expositor* thinks, that it is chiefly intended: the exercise of this grace is required of us, for every mercy, both spiritual and temporal; and in every condition, state, and circumstance of life: this is more pleasing to God; and he smells a sweeter savour of rest in it, than in all burnt-offerings; and ai contrary disposition is highly resented by him, as appears from the case of the ten lepers that were cleansed, of which but one returned to give God thanks. 5. The grace of hope may be another of those lovely flowers: this is none of the meanest flowers which grow in the believer’s garden; this is raised by powerful eEBcacious grace; is watered with divine love; is made to abound through the power of the Holy Ghost; and in which Christ takes no small pleasure and delight; “for the Lord takes pleasure in them that fear him, in those that hope in “his mercy.” 6. The grace of humility is another precious flower; “the ornament of a meek and quiet spirit is in the sight of God of great price:” this grace so much adorns Contr. Faustum, 1. 22. c. .^6. “T. Bab. Erubin, ful. Jl. 2.” Dr Guild in loc.

2ra

believers, that Christ says, “to this man will I look, that is poor, and of a contrite spirit •” neither can he take his eye oft’ them, nor will he remove from them, but dwell with them for evermore. 1 might have mentioned many more of those lovely and sweet-smelling flowers, as patience, self-denial, &c., but these may suffice.

IT. The church’s fruits are commended from the comprehensiveness of them; she is possessed of “all manner of pleasant fruits.” Which may denote, 1. The plenty of them: believers have not only abundance of grace in Christ, but also abundance in themselves; for “where sin abounded, grace does much more abound;” they have also a fulness of all spiritual blessings in Christ, as vvtll as a plenty of gospel-doctrines, and exceeding great and precious promises. 2. This may likewise denote the variety of them: the graces of the Spirit are many and various; as are the blessings of the gospel, such as redemption through Christ’s blood, pardon of sin, justification by his righteousness, adoption, sanctification, &c., so are the doctrines and promises of the gospel, which are all suited to the several cases and circumstances of believers. 3. It also denotes the excellency of them; for here are not only plenty and variety of all manner of fruits, but all manner of pleasant fruits; such as do not grow every where, nor in any garden, but only in the garden of the church; whose “plants are an orchard of pomegranates, with pleasant fruits,” &c. The allusion, no doubt is to the most excellent fruits, with which the laud of Judea abounded, as apples, figs, dates, pomegranates, &c.; the word used includes every precious thing; not fruits only, but gold, silver, jewels, garments, &c.^

III. These fruits are said to be both new and old, which still heightens and increases the commendation of them; there is such plenty and fulness of them, as that the former year’s produce is not gone, when the new is gathered in; here is somd of both years increase, which is in indication of great plenty, as well as of the goodness of the fruit that will keep so long. By these fruits new and old, 1. Some-’’ understand the gifts of the Spirit; which Christ, after his ascension, received for his church, and bestowed on it; together with those temporal blessings which she enjoyed before. Though, 2. Others think that by them are intended moral and natural virtues, which may be found in an unconverted man; and the graces of the Spirit, which are only in renewed souls. But, 3. It seems much better to understand them of those fresh supplies of grace which believers have from Christ; for Ihey cannot live upon their old stock, but must have a new

supply; which theyaregraciouslyindulged with from Christ, from whose fulness they continually “receive grace for grace.” Though 4. I am rather inclined to think, that the doctrines of the Old and New Testament, which, for matter and substance are one and the same, are here meant, with which the church, and particularly her scribes and faithful ministers are furnished, so as they can “bring forth out of their treasure things new and old,” Matt. xiii. 52.

IV. These fruits are also said to be at their gates; which is mentioned, 1. In opposition to the mandrakes which grew in the field; which appears to be a field-plant, from Gen. ixx. 14, where it is said, that “Reuben went in the days of wheat-harvest, and found mandrakes in the field,” but these fruits here grew at their very doors. 2. It may be an allusion to a custom of the eastern countries, in garnishing the doors of new-married persons with fruits and flowers; and not only at nuptial feasts, but at other festivals also ;• which made it very inviting to go within. 3. It may also signify, that these fruits were near at hand; there was no occasion to go far for them; they were even at the door, as the judge is said to be, James v. 9. 4. It may denote the publicness of them: they .are not hid in secret, but exposed to public view; as the graces and good works of the saints should be; “Let your light,” says our Lord, Matt. v. 16, “so shine before men,” &c., as well as the doctrines of the gospel, which are not to be spoken in a corner, but to be divulged upon the house-top. 5. By these gates may be meant, the means and ordinances of the Gospel, where those fruits may be had; and it is therefore an encouragement to souls to “watch daily at wisdom’s gates, waiting at the posts of her door:” so some Jewish* writers interpret them of their synagogues and schools.

V. All this plenty and variety of pleasant fruits which were just at hand, the church declares were all laid up for Christ; “which I have laid up for thee, 0 my beloved:” respect may be had to a custom with lovers, to lay up fruits for those they love; at least such a custom may be compared with this.’’ Christ had bestowed a large store and great plenty of fruit upon the church, which she had carefully reserved for him; she laid it up in her heart; she bore it in remembrance, which this phrase is sometimes expressive of: thus it is said, Luke i. 66, that all that heard of the surprising circumstances which attended the birth of John the Baptist, “laid them up in their hearts,” that is, bore them in remembrance; so should we lay up the word of God, and the doctrines of it in our minds, and not forget them; thus David

‘Vid. Schindler. Lex. Pentaglott. col. 970.

Bishop Patrick in loc. ’ ‘Vid. Plutarch.

Amator. vol. 2. p. 755. and Barthium ad Claudian. de Nupt. Honor, ramos. Juvenal. Satyr

janua laureata, Tertullian. ad Uxor. 1. 2. c. 6. Vid.

Ovid Metamorph. 1. 14. fab. 17. * Targum

in loc. and Zohar in Gen. fol. 129. 3. Sunt

. 208. Longos erexit janua poma gravantia ramos; sunt auro similes longis in

12. V. 91, Necta coronam ] vitious uvas, sunt and purpureas; tibi and has serpostibus. lb. Satyr. 6. v. 51, 52. ornantur. postes, j vamus and illas; Ovid. Metamorph. 1. 13. fab. 8. 79. oraatas p.iulo ante fores, &c. v. 226, 227.

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said, Psalm cxix. 11, he did: “Thy word,” says he, “have I hid or laid up,” it is the same word that is here used, “in mine heart, that 1 might not sin against thee:” so likewise should we treasure up in our minds all the instances of God’s grace and favour to us, and record the several experiences of his loving-kindness; not as a stock to live upon, but to be brought out at proper times, to magnify the grace of Christ, and to advance his glory: “for of him, and through him, and to him, are all things.” Now this appears to be a very great attainment and a mighty instance of grace in the church, to have a stock of promises and experiences, and yet not live upon thera herself, but upon Christ, the Author and Donor of them; to lay them up for his service, and lay them out for his honour and glory: and her adding this endearing character, “O my beloved,” shows not only the strength of her affection to him, but may also serve to assure him of the truth of what she said; as well as be an inducement to him to comply with her request, which she passionately renews in the beginning of the next chapter.