The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 5
ANNOTATIONS.
[a] Verſe 1.] Unto that invitation, which is made by the Spouſe in the latter end of the foregoing Chapter the Bridegroom here gives an anſwer: and teſtifies his acceptance, by coming to taſte the Fruit of his Garden, nay, to make a Feaſt in it; of which He calls his Friends and Companions, after the manner of thoſe Countries, to be partakers. His receiving Fruit from his Garden is expreſſed in theſe Words, I have gathered my Myrrh, with the reſt of the Spices mentioned in the former Chapter. Then follows the Feaſt, (which they always made when they gathered the Fruits of the Earth) in theſe Words, I have eaten my Honey comb with my Honey, &c. Which is put inſtead of all other things, becauſe it was one of the greateſt entertainments of thoſe Countries. As appears from hence, that it was among the Preſents ſent to Joſeph when Viceroy of Egypt, XLIII. Gen. 11. and brought to David by the Great men of the Country, as part of his proviſion, while he dwelt among them in his Baniſhment, 2 Sam. XVII. 29. and is mentioned alſo by Homer as the entertainment which Hecamede gave Neſtor and Patroclus; before whom ſhe ſet green or freſh Honey.
And as that comprehends all Royal Dainties that were to be eaten, ſo Wine and Milk all the Liquors at the Feaſt: whereby is repreſented the joy He took in the Fruit of his Garden. In which joy he would have all good men, and Angels themſelves (XV. Luke, 7, 10.) to participate in the higheſt meaſure; that their joy, as our Lord ſpeaks, might be full. For that's the meaning of Drink, yea drink abundantly, O Beloved.
I have not adventured to be very particular in ſpecifying the things, to which theſe expreſſions may be applied; but have only mentioned the Evangelical Doctrine, and the Good Works of Chriſtians. If by Myrrh and Spices, any ſpecial thing be deſigned, I ſhould think it is the Martyrs; who offered up themſelves moſt acceptable Sacrifices unto Chriſt, and made greater joy in Heaven, than the meer repentance of a Sinner could do. And the joy that Chriſt took in ſuch victorious Souls, as laid down their lives for Him, nay, did but heartily entertain his Doctrine; is expreſſed by their feaſting with Him, III. Revel. 20.
The laſt Words, Eat, O Friends, drink, &c. may ſoberly be applied to the Euchariſt: where we feaſt with Chriſt on his Sacrifice, and He feaſts with us, beholding our love to Him and one to another.
[b] V. 2.] Here now begins a new Scene or Part of this Paſtoral Song. Wherein Solomon repreſents himſelf as having loſt that clear ſight of the Meſſiah, which he had in the foregoing Viſion, Chap. III. 4 (for they could not always keep up their minds to ſuch a pitch of contemplation.) But falling into a trance, thought he heard his voice (though he ſaw not his perſon) ſpeaking to his Spouſe. Whom Solomon conceives to be in the ſame condition, wherein he then was himſelf; and to hear thoſe Words ſpoken, v. 1. between ſleeping and waking. So the firſt Words of this Verſe ſignifies, I ſleep, but my heart waketh: the ſame with thoſe of Baalam, XXIV. Numb. 4. falling (aſleep) but having my eyes open. In which condition the Greeks deſcribe their Saturn; of whom they ſay, foreign, ſleeping he ſaw, and waking he ſlept.
She having therefore but an imperfect ſenſe of his kindneſs to her, and preſence with her, He awakens her to attend more lively to his love; which He was deſirous more fully to diſcover; and therefore calls upon her by more names of endearment than ever. For here are four put together, the following riſing ſtill higher than the foregoing. And he repreſents (after the manner of Lovers) what He had ſuffered to gain her affection: which ſeems to me to be the meaning of the laſt Words, My head is filled with dew, and my locks with the drops of the night. Wherein He is repreſented as a beautiful Nazarite, having buſhy Hair, and many Locks (as Samſon had) who having travelled all night to viſit her, was thereby very wet. For there were two ſorts of Dew: the Morning Dew which was ſoon gone, VI. Hoſ. 4. XIII. 3. and that Dew which fell in the Night, and lay long, and wet thoſe, who were in it, very much: Whereby is ſignified in Scripture, hardſhips and great afflictions, IV. Dan. 25.
There are thoſe indeed who by Dew underſtand the Evangelical Doctrine, by which innumerable Souls were begotten unto Chriſt, as David propheſied, CX. Pſal. 3. But this is not agreeable to what follows; and their reaſon for this Expoſition is not true, that Dew is always taken in a good ſenſe: for I have ſhown the contrary; and the dropping of the Prophets (a Metaphor taken from Dew) is their propheſying againſt a place, and threatning Judgments to come upon it, XXI. Ezek. 2. VI. Amos 16. which makes me think that Solomon here rather alludes to the laſt Verſe of the CXth Pſalm (if he had that Pſalm in his eye) which predicts the troubles and afflictions of the Meſſiah, by drinking of the Brook in the way.
If this Expoſition of this difficult Verſe be not allowed, it may be ſuppoſed that the Meſſiah is here repreſented as coming in the perſon and condition of a poor man, to beg entertainment, and having not where to lay his head (as our Lord ſpeaks) was thereby expoſed to the cold Air, &c. Which will make this a commendation of Charity to the Church; ſhowing alſo the danger of neglecting it.
[c] V. 3.] And then this Verſe agrees perfectly with what we read in the Parable, XI. Luke 7. Where the good man of the houſe was unwilling to be troubled, even by his Friend, that came to beg his aſſiſtance, when he was going to compoſe himſelf to reſt. But I take it to be a deſcription of the dullneſs, which is ſometimes apt to creep upon the moſt excellent minds: who, in ſome tempers, are ſo liſtleſs as not to be much affected with the beſt motions that are made to them. Of which infirmity Solomon having had many Examples in the Hiſtory of his own Nation, might well conceive the Spouſe her ſelf to be backward to entertain the Grace which was offered to her.
There are no difficulties in the Words; which ſignifie plainly, that ſhe having compoſed her ſelf to reſt, and being half aſleep, was unwilling to be diſturbed. For going into Bed, ſhe had put off her cloaths, and waſhed her feet; as the manner was, that no filth which they had contracted in the day time (they wearing Sandals only, not Shoes, as we do) might foul the Sheets: and it would have been a trouble to do all this over again; which is the meaning of the laſt Words. How ſhall I defile them? i. e. I cannot eaſily perſwade my ſelf to it.
I ſhall only therefore ſet down the pious note of Theodoret upon theſe Words. Let us learn from hence, what miſchief ſloth and lazineſs doth, and in what troubles and pains it engegeth us. For the Spouſe here excuſing her ſelf, and not being willing preſently to riſe to the Bridegroom, is compelled a little while after, not only to riſe and run to the door, but to run through the City, and wander about the Streets, and fall among the Watch-men, and by them to be wounded; and after all could ſcarce find her Beloved: to whom if ſhe had preſently hearkned, and obeyed his heavenly call, ſhe had avoided all theſe inconveniencies.
There are thoſe, not only among us but alſo, in the Romiſh Church, who apply all this lazineſs to the State of the Church after the time of the Great Conſtantine. For which I ſee no warrant; but think we may rather apply it to thoſe Churches, who, preſently after our Saviour's departure to Heaven, left their firſt Love, and grew cold, as we read in the ſecond and third Chapters of the Revelation. For it ſeems probable, by the VIth Chapter of this Book in the beginning of it, that here he ſpeaks of particular Societies, not of the whole Body of the Church.
[d] V. 4.] Yet, ſuch is the infinite Goodneſs of the Divine Nature, he immediately repreſents the Meſſiah, as not provoked by this neglect, wholly to caſt off his Spouſe: but rather ſtretching forth his hand to awaken her out of this ſecurity. For ſo it follows, He put in his hand by the hole; i. e. at the Window, or Caſement; as if he would draw her out of her Bed: or, as it may be interpreted, in a threatning manner, to puniſh her for her ſloth. For ſo putting forth the hand ſignifies, to do ſome execution, 1 Sam. XXVI. 9, 11, 23. Which agrees with what follows, that preſently ſhe was mightily moved thereby, and more than awakened, being full of ſolicitude, and fear, and grief and trouble. Which ſhows indeed, that ſhe did not intend to deny, but only to delay Him: and yet He took this ſo ill, as to put her in great fear of ſome danger from it (as our Saviour doth in his Letters to the Churches, II. Revel. 5, 16, 22, 23, &c.) For the Word Bowels ſignifies the affections, and paſſions; and the Hebrew Word hamu, which we tranſlate was moved, ſignifies made a noiſe, or was tumultuous: and therefore denotes the paſſion of trouble and grief, and of fear alſo; nay, of great fear and perplexity. For ſo St. Hierom here renders it, My Belly trembled; as he doth in VII. Ezek. 16. where it is applied to Doves (to whom the Spouſe was here compared, ver. 2.) and we tranſlate it mourning; but it ſhould be rather trembling like Doves. For that is their nature, XI. Hoſ. 11; all Authors obſerving them to be exceeding timorous: and therefore ſo it may be tranſlated here, I was ſo full of trouble, that I quivered like a Dove.
Others by putting forth the hand underſtand the touches He gives by his Holy Spirit: which doth not contradict what I have ſaid; threatnings being employed by Him for that purpoſe.
[e] V. 5.] And having had this glance of Him (whoſe voice only ſhe heard before, v. 2.) ſhe ſtarts up immediately, and endeavours to correct her errour. And is here repreſented as making ſuch haſte to open the door, that ſhe broke the Veſſel of myrrh, which ſhe ſnatcht up, when ſhe roſe; intending therewith to anoint, and refreſh his head, which was wet with Dew. Or rather her hands ſhaked in that panick fear wherein ſhe was: and ſo ſhe ſpilt ſome of the Myrrh, and it ran about her Fingers. By which is denoted the great ſpeed ſhe made to ſhake off her ſloth, now ſhe ſaw her danger; and the fear that came upon her, leſt ſhe ſhould loſe her Beloved: to whom ſhe now reſolved to expreſs the greateſt affection imaginable. For it was not barely Myrrh (which was one of the moſt excellent Spices, XIX. Joh. 39.) but the moſt precious Myrrh which ſhe took up to carry to Him. So mur ober ſignifies; which we well tranſlate ſweet-ſmelling Myrrh: but, word for word, is current Myrrh. Either in that ſenſe wherein Money is called current, XXIII. Gen. 16. as ſome fanſie; or, as Raſi thinks, becauſe the Spirit, that is the odor of it diffuſed it ſelf round about the place where it was; that is, was exceeding fragrant: or, as Bochart will have it, was that which wept (as they ſpeak) and dropt from the Tree of it ſelf; which as it was the moſt unctuous, ſo was the richeſt and beſt for all manner of uſes. See his Phaleg, L. II. C. 22. And beſides this, Theophraſtus obſerves that out of Myrrh, being beaten, there flowed an Oil, called foreign, which was very precious: as I find in Athenaeus L. XV. C. 11. And accordingly the Chaldee and Aquila tranſlate ober in this place, choice Myrrh; Symmachus foreign the prime, from whom the Vulgar, the moſt approved Myrrh.
[f] V. 6.] But notwithſtanding her repentance, ſhe was thus far puniſhed for her ſloth, that her Beloved abſented himſelf from her, for a time: and ſhe could not hear the leaſt tydings from Him, or notice of Him. Which caſt her into ſuch an exceſs of grief and fear, that ſhe ſwooned away, and was like a dead Body (ſo that Phraſe my Soul went forth ſignifies to die, XXXV. Gen. 18. XLII. 28. and other places.) And recovering her ſelf again was extremely troubled, by the reflections ſhe made upon his kindneſs, and her inſenſibleneſs of it. For which ſhe askt his pardon, and ſought his favour; but could receive no tokens of it.
[g] V. 7.] I take Watchmen here in a good ſenſe, as before (III. 3.) unto which I refer the Reader. And only obſerve, that to find a perſon, ſignifies ſometimes in Scripture-Phraſe, as much as to fall upon him, as we ſpeak; and that on a ſudden, I. Judg. 5. XXI. Pſal. 8. CXIX. 143. X. Iſai. 10. And ſo I have expounded it here; and referred the ſmitting and wounding her, to the reproaches they caſt upon her. For there is a ſmiting with the tongue, as well as with the hand; and that not only by Enemies unjuſtly, XVIII. Jer. 18. but by Friends out of love and charity, CXLI. Pſal. 5. For there is not a greater kindneſs, than ſometimes even to upbraid us with our faults. Which is further expreſſed by taking away her Veil from her; as much as to ſay, expoſing her to ſhame: a Veil being thrown over Womens faces for modeſty-ſake, as well as in token of ſubjection, XX. Gen. 16. And ſo St. Hierom in his Epiſtle to Laeta, takes this Veil or Pallium, as he calls it, to be pudicitiae ſignum, a ſign of chaſtity: and therefore to take it away, was to repreſent her as an impudent, whoriſh Woman. Greg. Nyſſen adds that it was foreign (Hom. XII. upon this Book) the Nuptial Veil; which, together with the face, covered the whole Body: and therefore to be diſrobed of it was the greater reproach; becauſe it was to diſown her to be his Spouſe, as ſhe profeſſed her ſelf.
[h] V. 8.] This Verſe is very plain, expreſſing the admirable temper of a true Penitent: who leaves nothing unattempted to recover the favour of her Lord (for finding no comfort from the Watchmen, ſhe implores the help of all good people) and yet doth not complain of what ſhe ſuffered, nor of the harſhneſs of thoſe, who ſhould have helpt to reſtore her; and not dealt ſo ſeverely with her (according to that of the Apoſtle, VI. Gal. 1.) but only bewails the loſs of his preſence, and repreſents that, notwithſtanding, ſhe had not loſt her Love to Him; but rather that it was ſo great, ſhe could not live without Him.
It muſt be confeſſed that there is no neceſſity of reading thoſe Words which we tranſlate that ye tell him, by an Interrogation, What will you tell him? as the Hebrew ſeems to import (for the Particle mah doth not always denote that) but it adds much to the life of the ſpeech, and repreſents her paſſion to the heighth, if we ſo tranſlate it; as I have taken it in the Paraphraſe.
[i] V. 9. In this Verſe the Daughters of Jeruſalem reply to her; and being touched with a pitiful concern for her (whoſe admirable beauty diſcovered it ſelf to them, in this wretched condition wherein they ſaw her) they deſire to have a Character of her Beloved: that they might be the better able to know Him, if they met Him; and be the more excited to help her to ſeek for Him, when they underſtood his deſerts.
[k] V. 10.] In this part of the Character, which now follows of Him, Solomon ſeems to me, to have had his eye upon the Perſon of his Father David, 1 Sam. XVI. 12. whoſe very aſpect promiſed much, and ſhowed that he was born to rule. And whether we tranſlate the firſt Words, white and ruddy as in our Bible; or as Bochartus, white and ſhining, or gliſtering (making adom not to ſignifie ruber, but rutilus, and the whole to be as much as ſummè candidus, exceeding fair and of a pure complexion) it matters not. For it only ſignifies, in my opinion, the Majeſtick Beauty of his aſpect: which David himſelf had alſo deſcribed in thoſe famous Words, XLV. Pſal. 2. Thou art fairer than the Children of men.
And then, in the latter part of this Verſe, he hath reſpect, as I take it, both to what they ſang of his Father David, after he came from his Victory over Goliath, 1 Sam. XVIII. 7. and to what David himſelf ſang of this great Prince, in that XLVth Pſal. 3, 4, &c. and more largely, CXth Pſal. 2, 3, 5, 6. Which all relate to the conqueſt of the World unto Him: and is ſignified in this expreſſion of his being chief (or lifting up the Standard) over ten thouſands; that is, over great multitudes or Armies, III. Pſal. 6. The LXX tranſlate it, Choſen out of ten thouſand: unto which I have had reſpect alſo in the Paraphraſe. As for myſtical ſignifications; ſome think by white and ruddy is meant his Divine and humane Nature: others, only his humanity, &c. (as may be found in Interpreters) but I have not dared to meddle with them. And ſhall but juſt mention the fancy of the Cabbaliſts, who underſtand hereby the effects He works in us. For ſometimes He diſpenſeth Himſelf in Mercy and Kindneſs; and then, ſay they, He is white: ſometimes in the zeal of Juſtice, and with Anger; and then He is red.
[l] V. 11.] Now being thus repreſented as a King, He is next deſcribed as having a Crown upon his head. So I underſtand Cethem (which we tranſlate Gold) as Raſi doth: who takes it for a Diadem: and, indeed, in other places of Scripture it ſignifies ſome precious Ornament, as XXV. Prov. 12. Now this Crown upon the head is ſaid to be ſuch an one, as David had mentioned before, XXI. Pſal. 3. of pure Gold. In the Hebrew of Paz; which Bochartus (both in his Phaleg, L. II. C. 27. and in his Canaan, L. I. C. 46.) ſhows was the Iſland anciently called Taprobana: in which the footſteps of this Word Paz remained in Prolemy's time. Who mention in that Iſland the River Phaſis; and the Creek, or Bay, Paſis.
The ſame excellent Perſon, in his Book of Sacred Animals (Par. 2. L. 2. C. 10.) ſhows that, in the latter part of this Verſe, we are to underſtand by kevjzoth (Locks) the Foretop, or the Hair coming down the Forehead; which is expreſſed in the next Word, taltalim, hanging down. And this Foretop is only mentioned, becauſe little elſe appeared, when the head had the Crown on it.
This Hair is ſaid to be as black as a Raven; becauſe ſuch ſhining black Hair was accounted Majeſtick, and much affected in thoſe Countries: inſomuch that they endeavoured by Art, to make their Hair of this colour; and, as Pliny informs us, employed the Eggs, the Blood and the Brain of Ravens for that purpoſe. They lookt upon this coloured Hair alſo as a token of courage and fortitude; and with a pure clear complexion, it was very lovely.
There are ſeveral myſtical applications made of this: which I had rather the Reader, who hath a mind to them, ſhould ſeek in others, than find here.
[m] V. 12.] The plaineſt meaning of this Verſe, is that of the LXX and Vulgar Latine: which is to the ſame effect with that I have ſet down in the Paraphraſe. For waſhed and ſitting do not referr unto the eyes, but unto Doves: who love to ſit, nay to tarry (as the Word imports) by River-ſides, and other places which abound with Water; and are then ſo pleaſed, that their eyes appear very quick and lively. And ſuch piercing eyes, adding much to Majeſty, they are here made a part of this glorious Perſons Character.
waſhed with milk] ſignifies Doves as white as milk: which are moſt lovely; and when they have waſhed themſelves, look as if they had been in Milk.
As for the common ſenſe which the Hebrews give of this Verſe, and which moſt modern Interpreters follow; Bochartus, in the beginning of his Second Part of Sacred Animals, ſeems to me to have evinced, that the Hebrew Words will not bear it. But it is fit to mention it, and it amounts to this; that his eyes were clear and white and full ſet (or ſet in perfection, as Aben Ezra here interprets the Word milleth) like a Diamond or Precious Stone in a Ring: neither too much depreſſed, nor too prominent; but handſomely filling the Sockets. And if this were the natural Interpretation of the laſt Phraſe, Joſcheboth al milleth, ſitting or dwelling by fulneſs or fillings; I ſhould think there might be an alluſion to the Precious Stones in the Pectoral of the High Prieſt, which are ſaid to be ſet in their fillings, XXVIII. Exod. 17, 20. But this Phraſe doth not referr, as I ſaid to eyes, but to Doves; that ſit by places abounding with water; or, as Avenarius will have it, ad vas plenum Lacte, by a Veſſel full of Milk.
The myſtical application of theſe eyes to the Doctors of the Church, ſeems impertinent; becauſe they are deſcribed before in the eyes of the Spouſe, IV. 1. Rather therefore his exact care and providence over the Church, which nothing can eſcape, may be hereby repreſented: for He ſees into the very heart and reins, as He himſelf affirms, II. Revel. 18.23.
[n] V. 13.] This Verſe is ſo difficult, that it is a hard matter to give an account of it. The plaineſt ſeems to be this; that by cheeks we are no to underſtand thoſe that are ſmooth; but wherein the hair begins to grow: which added much, in thoſe days, to the goodlineſs of any man, and was lookt upon as a token of vigour, ſtrength and courage. And it may aptly be compared to the Flowers, or the ſproutings and buddings of Plants and Trees. So I underſtand Migdaloth (which we tranſlate Flowers) to ſignifie Buds, putting forth like little Towers.
The Lips may ſeem unfitly compared to Lilies: becauſe white Lips are not beautiful. But Almonazir hath obſerved out of Dioſcorides, Theophraſtus and Pliny; that there were Lilies of a Purple colour. And beſides, I find in Pliny (L. XXI. C. 5. mention made of a Lily, (which he calls rubens Lilium, which was much eſteemed, he ſaith, in Syria) He ſhows there alſo a way how to make Purple Lilies.
There are thoſe who think Solomon compares the Lips to Lilies, only in regard of their fineneſs, and delicate ſoftneſs: thick, blubber-Lips, being very unhandſom, and a ſign, alſo they ſay, of dullneſs, and making the ſpeech leſs grateful. And indeed, Eloquence is ſometimes deſcribed by Lilies; and may be here meant.
Concerning ſweet-ſmelling Myrrh, ſee v. 5.
And thus far we have only the deſcription of an amiable, gracious Majeſty: which is much advanced by a ſweet voice and eloquent ſpeech. The mention of which, may well put us in mind of what is ſaid of our Saviour, IV. Luke 22. compared with XLV. Pſal. 2.
[o] V. 14.] If we underſtand the firſt Part of this Verſe to be meant of the hands, it is thus to be interpreted, He hath Golden Rings on his Fingers (as before he is ſaid, v. 11. to have a golden Head, i. e. a Crown of Gold upon it) ſet with the Chryſolith: as Tarſis (which the LXX here do not tranſlate) it is moſt probable ſignifies. And then the latter part of the Verſe ſounds thus, word for word; his Belly is of poliſhed Ivory, covered with Sapphire: i. e. is purely white ſtreaked with blue Veins. But, who ſees not that though this be ingenious, yet it is not true? For the Body is no where covered (as the Word here is) with Veins: which muſt needs ſignifie more than ſtreaked here and there. And beſides, it is not only againſt the Rules of decency, but againſt the very ſcope of this Diſcourſe, to fanſie that any of thoſe naked Parts of the Body are here deſcribed, which are not commonly expoſed to every Bodies view. For the Spouſe is deſired to tell, by what marks this perſon might be diſcovered, v. 9. now He could not be known by any of thoſe parts which lie concealed and hidden from all mens eyes, being induſtriouſly covered. And therefore no ſuch hidden parts are here repreſented; becauſe He could not thereby be known and diſtinguiſhed.
I conclude therefore, that now ſhe proceeds to deſcribe the habit of this Great Perſon. And Solomon having in his mind the Idea which his Father had given him of the Meſſiah, in the CXth Pſalm, (where He is ſaid to be a Prieſt as well as a Prince) repreſents Him in the habit of the High Prieſt. Who, among other noble Veſtments, had an Embroidered Coat; the Sleeves of which, the Hebrews tell us, came down to his very Wriſts; nay, as Maimonides ſaith, as far as to the hollow of his hand. Which I take to be here meant by his hands (which comprehend the Arms and Shoulders) that is, the clothing of thoſe Parts. And theſe Sleeves, as well as the whole Coat, were embroidered (as you read, XXVIII. Exod. 4.) to make the High Prieſt appear the more glorious. And if you ask what this Embroidery was, the Hebrews tell us, that part of it conſiſted in a kind of oilet holes, finely wrought. And R. Solomon Jarchi expreſly ſaith upon that Text, that they were holes made in golden Rings, in which were fixed Precious Stones, &c. (as is afterward ſaid of the Stones of the Ephod, v. 11.) Which ſo fully explains theſe Words, His hands are as Gold Rings, ſet with the Beryl, that I need ſeek no further. Though I have ſometimes thought, that the Ephod it ſelf might be here intended: which being faſtned upon the Shoulders (which in order, after the head, eyes, cheeks and lips, come to be here deſcribed, and are comprehended, as I ſaid before, under the name of his hands) hung down before and behind to the bottom of the back: and had two golden Rings, unto which the Breaſt-plate was faſtned, as we read XXVIII. Exod. 27, 28. Maimonides ſaith it had four Rings: two above, at the Jewel-Buttons; and two below, about the Girdle of the Ephod. Which was one of the principal Ornaments of the High Prieſt, when He miniſtred: the other, and the greateſt of all, was the Breaſt-plate hereunto annexed; and, as they ſay, was to be inſeparable from the Ephod.
Now this Breaſt-plate is meant, as I take it, in the latter part of this Verſe. Where under that Word which we tranſlate Belly, and properly ſignifies Bowels, is comprehended the Breaſt, and all: Which this CHOSCHEN, as the Hebrews call it, covered: and as it covered thoſe parts, ſo was it ſelf covered, or overlaid with twelve Precious Stones. The Sapphire, which was the tenth, is only here mentioned; but it is uſual in Scripture, to touch only upon one thing in a Hiſtory, when the whole is intended. And beſides, it is evident from the foregoing part of this Verſe, that more muſt be underſtood, when one alone is mentioned: for Rings are ſpoken of in the Plural Number, and ſaid to be filled with Tarſis; which muſt therefore denote more Stones than one; as Sapphire doth all the reſt of the twelve, which could not be mentioned in ſo ſhort a deſcription. Or Sepphirim here, in the Plural Number, may ſignifie Stones as precious as the Sapphire. Certain it is the Chaldee Paraphraſt thought there was ſome reſpect here to the High Prieſt's Breaſt-plate; for he mentions all the Stones therein, one by one. Which may make this Interpretation of mine to ſeem leſs ſtrange. And I conceive the Sapphire to be here mentioned rather than any other; becauſe it is of the colour of the Heavens, and fitteſt to repreſent the ſublime Dignity in which He is now deſcribed. For the Pavement under the feet of the God of Iſrael, when He appeared unto their Nobles at Mount Sinai, was of this colour, XXIV. Exod. 10. and ſo was the Throne of God in the Firmament, which Ezekiel ſaw, I. Ezek. 26.
Nor need it ſeem ſtrange that the Belly, upon which this covering was, is ſaid to be of poliſhed Ivory (when there is no mention of any ſuch thing in the Law) for it only denotes that it was as ſhining and bright as that: and may poſſibly relate to the Tunick or Coat of fine Linen, wherein the High Prieſt was to miniſter XXXVIII. Exod. 39. XXXIX. 27.) eſpecially upon the great day of expiation, when he was not to put on his Robe, nor his fine Linen Coat, with any Embroidery, but of fine Linen alone, XVI. Lev. 4.
The LXX ſeem to think it was the Breaſt-plate it ſelf (which indeed was very ſhining) for they tranſlate it foreign: which ſhows they meant ſome covering of the Belly which was hollow; as the Breaſt-plate was. Which I doubt not is the covering of Sapphires here mentioned: it being ſet, as you read, with twelve large Precious Stones, wherein were engraven the names of the twelve Children of Iſrael. And was the moſt precious part of all the High Prieſt's habit; and therefore more commonly called by the Jews an Ornament, than a Garment, or any part of his Veſture: the whole of which was contrived for Glory and for Beauty, XXVIII. Exod. 40. i. e. that God might be ſerved moſt magnificently.
[p] V. 15.] Next in order follows the deſcription of the Thighs; that is, of the Garments upon the Thighs: which were the very firſt that the High Prieſt put on, when he went about to clothe himſelf for his Miniſtry. And are here ſaid to be made of Scheſch: which is a Word common to fine Linen, and to pure white Marble (ſo the LXX twice tranſlate it Parian Marble, I. Eſth. 6. 2 Chron XXIX. 2.) which the Breeches of the Prieſt reſembled, being made of Byſſus, or pure fine Linen; a thing of great price in thoſe Countries, as appears both by Pliny and Pauſanias. The latter of which Authors in his Eliaca, mentions this among the rare things (which were worthy of admiration) in that Country; and ſaith, It was not inferiour to the Byſſus of the Hebrews. Who were ordered to make this part of the Prieſt's Garments of twined fine Linen, XXXIX. Exod. 28. which rendred them the more ſubſtantial; and made them ſit the fuller and ſtiffer, like Pillars. For the Hebrews ſay they were made of ſix-thread Byſſus: and that they came down to the Knees; where they were not gathered at the bottom, but ſat open.
Below which Breeches came down the holy Meil or Robe, upon the Skirts whereof hung round about Bells made of pure Gold, XXVIII. Exod. 34. Which may poſſibly be the Baſis of fine Gold, here mentioned, to which the Femoralia, or Garments on the Thighs, reached. Some refer all this only to his ſtately gate, and Princely motion: others to his ſtrength and firmneſs (which lies much in the Thighs) and his ability to march againſt his Enemies, and purſue them. And then the Sockets of fine Gold are his Sandals, bound upon his feet with golden Ribbands, or ſomething of that nature. The Reader may chuſe which he thinks moſt probable, for the explication of the firſt Part of this Verſe, His legs (or thighs rather) are as pillars of marble ſet upon ſockets of fine Gold.
Now if my conjecture be allowed, then the latter part of the Verſe will not be hard to explain. For this and all the reſt of his habit being contrived for Beauty and Glory, as was ſaid before from XXVIII. Exod. 40. it made the High Prieſt appear with an unuſual Majeſty: the riches of theſe Veſtments being not eaſily to be valued. And ſo his countenance, or rather his aſpect, his whole appearance (as the Hebrew Word may ſignifie) was as ſtately as Lebanon. Which was one of the goodlieſt Sites in thoſe Countries both for Cedars; and many other things: eſpecially after Solomon had made his Garden there, of which we read in the foregoing Chapter, ver. 15, 16.
Unto which lovely Foreſt and Garden, the appearance of the High Prieſt may be the better compared; becauſe there were Flowers, as well as Pomegranates, if we may believe Philo (in his third Book of the Life of Moſes) wrought in the bottom of the holy Robe. Which the LXX alſo affirm in expreſs Words; that there was foreign, a flowry Work, as well as Pomegranates and Bells in the Hem of the Meil, XXVIII. Exod. 34. And indeed the Pomegranates being made of Wool of divers colours, they themſelves might look like divers ſorts of Flowers. And, beſides this, it is to be obſerved that ſeveral other parts of the High Prieſt's habit are peculiarly commanded to be made of a Work called Choſcheb, which we tranſlate cunning work. Thus the Ephod is ordered to be wrought, XXVIII. Exod. 6. and the Girdle of it, ver. 8. and the Breaſt plate, v. 15. Which ſome tranſlate artificial, others ingenious work: and all agree to have conſiſted in certain beautiful Figures of Flowers, and Animals; and in variety of colours. The Girdle moreover is ordered to be made of a Work called rokem, which we tranſlate needlework, ver. 39. becauſe it is thought not to have differed from the former, ſave only in this; that the other things were only woven curiouſly, but this alſo curiouſly wrought with the Needle. The Jews give another difference; that this was wrought ſo that the Figures appeared on both ſides, the other only on one. About which I ſhall not trouble my ſelf, but only take notice that Joſephus (in his third Book of Antiquities, Chap. 8.) explains this Work thus, Flowers were woven in this Girdle, with Scarlet, Purple, Blue, &c.
And if Flowers, and (as others ſay) Animals, then in all probability, Trees alſo were wrought in theſe Prieſtly Veſtures: which made the fuller repreſentation of a Foreſt. Among which that of Lebanon was the principal, and indeed the moſt beautiful place in all thoſe Countries, which made the Prophet expreſs the Glory of the Church in theſe Words, The Glory of Lebanon ſhall be given to it, XXXV. Iſai. 2. ſee alſo XIV. Hoſ. 5, 6, 7.
Some think that hereby only the tallneſs of his Stature is denoted; which was always lookt upon as a Princely thing, as it was in Saul.
As for myſtical applications of theſe two Verſes, there are none to be ſought for, if I have given the true ſenſe of them, but ſuch as relate to the excellency of Chriſt's everlaſting Prieſthood; and its preheminence above the other, as much as the Cedar excells all the Trees of the Forest.
[q] V. 16.] There is little difficulty here. For mouth (Hebrew palate, which is within the mouth) can ſignifie nothing but either his words which come from thence, or his breath. And words being mentioned before, v. 13. the latter is probably here intended. Which is ſaid to be ſweetneſs, nay ſweetneſſes: denoting the perfect ſoundneſs of the internal parts; as the foregoing deſcription ſets forth the excellent ſhape, and stately Vesture of the outward: It is applied by Interpreters, to the purity of Christ's affections and paſſions: but may be, as well, to his breathing upon his Apostles, when He bid them receive the Holy Ghost. Which concluded, in a manner, what He did upon Earth, as it doth his deſcription in this place. For ſhe finding his Praiſes to exceed all her thoughts, ſumms up all in a breath; and comprehends his whole Character in this: that He is all over lovely; attracting all mens affections; not only thoſe that ſaw Him, but thoſe that heard of Him too.