The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 6
ANNOTATIONS.
[a] Verſe 1.] The Daughters of Jeruſalem (mentioned V. 8.) here juſtifie what the Spouſe had ſaid in the Concluſion of the former Chapter: And declaring themſelves in love with Him whom ſhe had deſcribed, are deſirous to join themſelves to her Company, and go in queſt of Him. In order to which, they would know, Whither ſhe thought He was gone, when He went from her.
[b] V. 2.] Unto which ſhe replies in this Verſe, and ſeems to tell them, in his own Words, what ſhe had heard Him ſay about that matter, V. 1. And it ſignifies, that He was ſtill in his Church, and in every part of it; though ſometimes they were not ſenſible of it. For ſo Theodoret well obſerves, here is diſtinct mention made of a Garden and of Gardens. i. e. of the Catholick Church, which is but one, and of the ſeveral parts thereof. For ſometimes St. Paul mentions only the Church in the Singular, Number, and ſometimes the ſeveral Churches, even in the ſame Nation (as in the Epiſtle to the Galatians, I. 1.) and in the ſame Province, or City, 1 Cor. XIV. 34.
He is ſaid here to go down into his Garden, with reſpect to the Mountains mentioned IV. 8. And to feed, in the Hebrew, is either to do the Office of a Shepherd to his Flock; or relates to his Communion with his people, mentioned Chap. IV. 16. V. 1. Which may be the meaning alſo of gathering Lilies: or, as Theodoret will have it, by this laſt Clauſe, is to be underſtood, his gathering holy and pure Souls, that are like Him, and joyning them unto his Church. And ſo the Arabick Tranſlation is, to gather together the Lilies; following the Septuagint, who tranſlate it, foreign. And indeed I find the Hebrew Word lakat ſignifies to collect things into an Heap or Bundle; as Stones, XXXI. Gen. 46. Manna, XVI. Exod. 27. Fruit, XIX. Lev. 9. Silver, XLVII. Gen. 14.
The whole denotes, that Communion with Him is only to be ſought in his Church: eſpecially in that part of it, which preſerves the Order, wherein He hath diſpoſed all things (like the Walks and Beds in a Garden) and keep themſelves alſo in the purity of his Religion.
[c] V. 3.] Now ſhe ſeems to have ſo perfectly recovered her ſelf out of the ſlumber wherein ſhe had been, as to have regained her former ſenſe of Him, and of her intereſt in Him: repeating thoſe Words which we met withal before, Ch. II. 16. Of the latter part of which [he feedeth among the Lilies] I think fit here further to note, that to feed may relate either unto Himſelf, or unto others: for there are Examples of both. Of the former, XLI. Gen. 2. I. Job 14. Of the latter, XXIX. Gen. 7, 9. XXXVII. 12. I take it here rather in this latter ſenſe, and ſuppoſe it ſignifies his doing the Office of a Shepherd: and that he is ſaid to feed among the Lilies, as in the Revelation, to walk in the midſt of the ſeven Candleſticks, i. e. there to have his converſation, to take up his abode with them, &c. as He often ſaith in the Goſpel of St. John (XIV. 23.) that He would with thoſe, who love Him and keep his Commandments.
And ſuch perſons are here compared to Lilies; which being a name given by Chriſt to Himſelf, Greg. Nyſſen and Theodoret hereby, not unfitly, underſtand, ſuch as are conformed to Chriſt their Head, and have his Image wrought in their Souls, in righteouſneſs and true holineſs. For, ſaith the former of them, foreign, &c. whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, &c. (ſee IV. Philip. 8.) foreign, theſe are the Lilies in which Chriſt delights.
[d] V. 4.] And now we muſt conceive, either that they went to the Garden together, and there found Him; or that He hearing this hearty profeſſion of unmoveable love to Him, meets them: and, to revive her drooping Spirits, falls again into a new commendation of the Spouſe; in the very ſame terms as before, and in ſome higher.
And firſt He compares her to Tirzah, which was a beautiful Situation, in the Country of Ephraim; and therefore made choice of after theſe times, by Jeroboam, for the Seat of his Kingdom: and ſo continued till the Building of Samaria, as we read 1 King. XIV. 17. XV. 21, 23. and ſeveral other places: to which add XII. Joſh. 24. The very original of the Word ſignifies; as much as Urbs amabilis, or a City that pleaſeth one: and therefore choſen by one of the ancient Kings of Canaan for the place of his reſidence.
And leſt this ſhould not be high enough, He next compares her to Jeruſalem; which was the moſt lovely place in the Territories of Judah, and indeed of the whole Country. For which cauſe, as it had been the Seat of one of the Kings of Canaan, ſo the Royal Palace of David, nay the Houſe of God himſelf, was afterward there built: and is called by Jeremiah in his Lamentations, the perfection of beauty, the joy of the whole earth, II. 15. It is mentioned by Pliny likewiſe, L. 5. C. 14. as the moſt famous City in the Eaſt.
And as ſhe had commended Him before not only for his Beauty, but Majeſty: ſo He doth here, in the laſt place, call her terrible as an Army ſtanding in Battalia's; ſtriking an awe, that is, into Beholders. So I think it is to be expounded, as referring ſtill to the goodlineſs of her aſpect, and not to her being invincible, inexpugnable, and ſtriking terrour into her Enemies; as ſome interpret the whole Verſe. Every part of which ſeems to me to be a new proof, that Solomon ſpeaks not in this Book of one ſingle perſon (whom ſome fanſie the Shulamite, others Pharaoh's Daughter; whom others take for one and the ſame) under the name of the Spouſe: but of a Body or Society of men; for none elſe can be fitly compared to Cities, nay to great Armies drawn up under their Banners. Which laſt part of this Verſe may be applied to the comely Order, which Chriſt appointed in his Church; which, while it was preſerved, made the Church very venerable in the World. So Theodoret foreign, &c. For they are aſtoniſhed who behold thy Order, there being nothing diſorderly, nothing uncertain or undetermined, nothing confuſed and indiſtinct: but all foreign, orderly appointed, and judiciouſly determined.
Some refer this terribleneſs, as we tranſlate it; to the gravity, or rather ſeverity of her countenance: which forebad all wanton approaches to ſo great a Beauty.
[e] V. 5.] In this and the following Verſes, He ſeems to deſcend to a particular deſcription of the ſeveral parts of her Beauty: as He had done before, Chap. IV. 1, 2, &c. And He doth it in the very ſame Words, for the moſt part, to aſſure her that He had ſtill the ſame Eſteem of her and kindneſs for her: and that, notwithſtanding what had happened, it had not altered her ſo much, as to abate any thing of his affection; or to make her appear otherwiſe in his eyes than ſhe had done. This ſeems to me to be the true reaſon of this repetition: others are given by Theodoret and other Authors.
And firſt He begins with the commendation of her eyes, as He had done IV. 1. (though in other Words.) For ſo the firſt Clauſe of this Verſe may be tranſlated, turn thine eyes towards me: the Hebrew Phraſe, ſignifying not only to turn ones ſelf from another, but ſometimes to turn towards them; as 1 Chron. XII. 23. And then we are to conceive that He ſpeaks to her, as one aſhamed to look upon Him; whom ſhe had ſo much diſobliged: and bids her take more confidence, for He was ſtill in love with her.
If we follow the common Tranſlation, I take the ſenſe ſtill to be the ſame: that ſhe need not trouble her ſelf any further; for ſhe had prevailed in her ſute to be reſtored to his favour. The looking of the eyes towards one, is as much as entreating and petitioning: which He tells her ſhe might ceaſe, by bidding her turn her eyes away from Him.
But it is moſt ordinarily taken for an amorous expreſſion: as if He had ſaid, her eyes were ſo bright and dazling, he could not bear the paſſion they excited.
Of the latter part of the Verſe, ſee an account upon Chap. IV. 1.
[f] V. 6.] There is no difference between this Verſe and that in IV. 2. but only in one Word; which alters not the ſenſe. And as harechelim, ſheep was to be fetcht from hence to ſupply the ſenſe there: ſo another Word, hakketzuboth, even ſhorn, is to be fetcht from thence to ſupply it here.
[g] V. 7.] This is alſo exactly the ſame with the latter end of the third Verſe of the IVth Chapter. The LXX have alſo the firſt part: but they might as well have added all that there follows; which is here omitted.
[h] V. 8.] Here, moſt think, Solomon alludes to the number of his own Wives; who were fewer, they ſuppoſe, in the beginning of his Reign (as Bochartus himſelf gathers from theſe Words, in his Epiſtle to the now Biſhop of Wincheſter, p. 126.) and that then he compoſed this Song, before he let the Reins of his luſt ſo prodigiouſly looſe, as afterwards we read he did, 1 King. XI. 1, &c. But it is not at all likely that he had ſo many as are here mentioned, while his mind was filled with ſuch Divine raptures as theſe: And therefore I ſuppoſe he alludes to the cuſtom of other Princes in the Eaſt; who, beſides their principal Wives that were ſolemnly eſpouſed and endowed, had alſo another ſort who were neither: and yet were Wives, called by the Hebrews Philagſhim, Concubines. And ſuch a difference the Romans antiently made between her whom they called Matrona, who was only taken in marriage; and her whom they called Materfamilias, who was taken alſo to order and govern the Family, and whoſe Children inherited. As may be ſeen in Aulus Gellius, L. XVIII. C. 8. where he confutes Aelius Meliſſus, a conceited Grammarian, who had ſtarted other, ungrounded Notions of theſe Words.
And then threeſcore and fourſcore, are only a certain number for an uncertain; not the preciſe number of theſe Wives and Concubines. Theodoret thinks by theſe are myſtically intended, ſeveral Ranks of Chriſtians in the Church: ſome more, ſome leſs perfect: But they diſcourſe better, in my Opinion, who rather accommodate theſe to the ſeveral ſorts of Heretical and Schiſmatical Churches: ſome of which gloried in the multitude of their Followers, and in their wealth and ſplendour: but Chriſt hath only one Catholick Church, more glorious than them all put together; as it follows here in the next Verſes. And thus, in effect, R. Solomon Jarchi, and ſome other Hebrew Expoſitors, underſtand theſe Words, with application to themſelves. Abraham and his Poſterity, ſay they, till the Deſcendants from Iſrael were threeſcore in number (compared here to Queens.) The Sons of Noah and their Deſcendants unto Abraham were fourſcore (compared to Concubines.) The reſt who came from Cham, Iſhamael and Eſau, could not be comprehended under a certain number. And ſo the meaning is, Whatſoever kindneſs God had for the reſt of Abraham's Poſterity or of Noah's (not to mention Cham, Iſhmael and Eſau) yet I have choſen, ſaith God, my people Iſrael, whom I have eſpouſed to my ſelf, by Circumciſion, and by the Law, and by Sacrifices, &c.
[i] V. 9.] This Verſe needs not much Explication: wherein the Spouſe is oppoſed to all the forenamed Beauties: who are conſtrained to confeſs her preheminence. The Hebrew word for one, ſignifies alſo onelyonly: and an onelyonly Child, is as much as a beloved Child: As appears by this, that foreign onelyonly begotten, and foreign well-beloved, are Words of the ſame import in the New Teſtament. And if ſuch an only Daughter be alſo barah (choice we tranſlate it, or) pure, as the Word originally imports; free from all blemiſh (that is, a perfect Beauty) it makes her ſtill more dearly beloved.
It is in vain to enquire here, who is the Mother intended in this place: for his love is only compared to the love of a Mother toward ſuch an onelyonly Daughter: who hath ingroſſed, as we ſpeak, all the excellent qualities that are in any other perſon. Which forced the Daughters to admire her (ſo ſaw her ſignifies; they lookt upon her with admiration) and the Queens to bleſs her; and the Concubines to proclaim her praiſes. Thus it is moſt likely the latter part of this Verſe ſhould be interpreted, the Daughters ſaw her, and the Queens bleſſed her, and the Concubines they praiſed her. For though the Jews now have otherwiſe diſtinguiſhed the Words, by their Accents; yet Maimonides I obſerve diſtinguiſhes them, as I have done, in his Preface to Seder Zeraim.
St. Cyprian from this and ſuch like places of this Book (IV. 8, 12. V. 1.) proves there is but one onelyonly holy Catholick Church; making this Obſervation (Epiſt. 75. Edit. Oxon.) we ſee one perſon every where mentioned, and no more; becauſe the Spouſe alſo is one, &c.
[k] V. 10.] This ſome take to be the beginning of a new part of this Song; and Theodoret in particular here begins his IVth Book of Commentaries upon it: but I look upon theſe Words, as the praiſes and commendations, which the Queens and Concubines, before-mentioned, beſtow upon the Spouſe; with admiration and aſtoniſhment at her tranſcendent Beauty.
They need no explication, being of known ſignification; onelyonly it is fit to note that, to make the Elegy more magnificent, the ſpeech grows and encreaſes. For though the morning be very beautiful and agreeable to every eye; yet the Moon is ſtill more bright; and the Sun far brighter than that: but all the hoſt of heaven (which I take to be meant in the laſt Words) ſtill more wonderful and amazing. For there being a gradation in this place, and all the other expreſſions relating to the heavens, it is reaſonable to think that this doth ſo too: and that we are to underſtand by it the Armies or Hoſt of Heaven (as the Scripture calls the Stars) rather than Armies upon Earth. However, I have put both into the Paraphraſe; but have not medled with myſtical applications: They that deſire them, may look into the Commentaries of three Fathers, where this Verſe is applied to the four Degrees of Chriſtians that are in the Church. Others, with more reaſon, apply it to the progreſs which the Church her ſelf made in ſplendor and greatneſs: being at firſt like the morning, when the day breaks, after a long night of ignorance: and then the light of Chriſtian Knowledge advanced, till the Church appeared like the Moon (whoſe paleneſs may ſerve for an Emblem of the terrours, which perſecution ſtruck into their hearts) till, in the iſſue, it diſperſed all miſts, and conquering all oppoſition, ſhone like the Sun: and then was ſettled in Conſtantine's time like a well-ordered Army, which beat down all Idolatry.
They that would ſee more of theſe applications may look into Commenius's Book de Bono Unitatis; in the Beginning whereof there are applications of theſe things, both unto the Church in general, and unto particular Churches.
[l] V. 11.] This ſeems to be the voice of the Bridegroom declaring what returns He expected to his love. The Word agoz which we tranſlate Nuts (of which there were ſeveral kinds, ſome very rich, as the Piſtick) is found only here: and by ſome is tranſlated ſhorn or cut; which I have not omitted in my Paraphraſe. And beibe hannachal (Fruits of the Valley) the LXX tranſlate Shoots by the Brook, or River, where Plants are apt to grow beſt: which is very agreeable to the Original. The reſt of the Words are common: and the whole Verſe ſignifies that He went to look after the fruits of all ſorts. The myſtical applications may be found in all Interpreters.
[m] V. 12.] The meaning of this Verſe ſeems to be, that the Spouſe, hearing ſuch high commendations of her ſelf, both from Him, and from the perſons mentioned, v. 10; with great humility ſaith, that ſhe was not conſcious to her ſelf of ſuch perfections (for ſo the firſt Words ſound in the Hebrew, I did not know it, or I did not think ſo) but is excited thereby to make the greateſt ſpeed to endeavour to preſerve this Character He had given her; and to go along with Him into his Garden (which ſhe had neglected before, V. 2.) there to give a good account of her proficiency. For which end ſhe ſeems on a ſudden, to take leave of her Friends (who had been ſo charitable, as to go along with her to ſeek Him) that ſhe might, for ſome time, enjoy his Company alone: Which is the ground of their calling upon her to return, in the next Verſe. This is the beſt account I can give of theſe two laſt Verſes.
It is ſuppoſed Ammi-nadib was ſome great Captain who purſued his Victories, or advantages very induſtriouſly, with very ſwift Chariots.
[n] V. 13.] This Verſe is the voice of her Companions or Friends; ſome of which wiſh for her coming back, that they might enjoy her Company again, and ſee how ſhe was improved: and the reſt ask what they expected to ſee in her? to which the other reply in the laſt Words, as it were the company, &c.
The repetition of the Word return, four times over, expreſſeth their vehement affection to her, and their deſires to have her Company again: whom they called Sulamith; as much as to ſay Jeruſalamith. For the name of that place, formerly was Salem, which carries peace in its ſignification; or, as others will have it, perfection: for Shalam in the ſecond Conjugation, ſignifies to finiſh, or perfect. And is a fit name here for the Church, the New Jeruſalem; built by Chriſt Himſelf. This ſeems to me a great deal more probable than the conjecture of Menochius, (L. III. de Repub. Hebr. C. XXI. n. 14.) who, becauſe Wives, when they were married, took the name of their Husband, thinks the Spouſe from Solomon had the name of Sulamith: which Aquila tranſlates foreign, pacifick, i. e. Salomonidem. The Reader may follow which he likes beſt. Solomon ſeems to me not to have had reſpect to his own Spouſe in this Song.
To ſee or look upon her, ſignifies to enjoy her happy Society; and the benefit of her excellent Vertues and perfections. Whom, in the two laſt Words, He ſeems to me to compare unto the Choices of the heavenly Hoſts. For the Word Mechola doth not ſignifie any kind of Company; but of ſuch as dance or ſing: as may be ſeen in XV. Exod. 20. XXXII. 19. XI. Judg. 34. XXXI. Jer. 4. V. Lament. 15. and many other places. Which ſhow that it ſignifies both Chorea a Dance, and Chorus the Company that dances: and ſo the LXX here tranſlate it, foreign Choires. And Mahanaim (which we tranſlate two Armies) may as well be a proper name as Ammi-nadib in the Verſe foregoing: and relates to the appearance of Angels to Jacob, XXXII. Gen. 2. as a token of God's ſpecial preſence with him; and moſt lively ſets forth the far more glorious preſence of God, now in the Chriſtian Church. Or if we interpret it Armies or Hoſts, as we do; ſtill it may ſignifie the Armies above in the Heavens; either the Stars or the Angels, called the Armies in Heaven, XIX. Rev. 14. and Army of Heaven, IV. Dan. 35.