The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 8
ANNOTATIONS.
[a] Verſe 1.] This Verſe, at firſt ſight, looks like a repetition of the ſame deſire wherewith he began this Book; that they might be ſo happy as to ſee the Meſſiah appear, though it were but in his infancy; which would tranſport them with joy, &c. And thus the Chaldee Paraphraſt interprets it, of the time when the Meſſiah ſhall be revealed to the Congregation of Iſrael.
But if we conſider what follows, it will be more reaſonable to connect it with what went before: and to take it for a moſt ardent expreſſion of love to the perſon before-ſpoken of; with a deſire to have more intimate familiarity with him; ſuch as a Siſter hath with a Brother, when he is a ſucking Child; whom, if ſhe met in the Street, ſhe would not be aſhamed to take out of his Nurſes Arms into her own, and openly kiſs; and not imagine ſhe ſhould thereby incur any reproach or contempt.
This ſeems to be the moſt literal ſenſe of the Words; which may be applied to the open profeſſion of Chriſtianity, with the greateſt confidence and ſecurity; nothing being more innocent and harmleſs, than the love and ſervice, wherein it engages its Diſciples to their Lord and Maſter Chriſt. Who the more obedient any perſon is to God's commands, holds that man or woman the dearer to Him; even as dear, as a Brother, Siſter, or Mother, XII. Matth. 50. Which (ſaith Grotius upon that place) is the myſtical ſenſe of the Song of Songs. See more in my Preface.
[b] V. 2.] This dear Lord (i. e. the knowledge of Him) ſhe deſires here to carry ſtill further: till ſhe had brought Him into the houſe, that is, into the Family of her Mother. Which may be applied unto the deſign of God, to awaken the Jews to believe on Chriſt, by bringing in the fulneſs, that is a vaſt number, of the Gentiles, XI. Rom. 25. Which the Apoſtle ſaith there, v. 15. would be life from the dead: Unto which the laſt Words of this Verſe may be accommodated.
For after ſhe had ſaid ſhe would lead him, or bring him down; and then bring him into the houſe of her Mother; ſhe adds, thou ſhalt teach, or inſtruſt me. Which agrees with what the Apoſtle there writes, v. 12. that if the fall of the Jews was the riches of the Gentiles; that is, enriched them with the Treaſures of Divine Wiſdom and Knowledge, how much more would their fullneſs inrich them? If we referr this Clauſe (as we do) to Mother before-named, the beſt ſenſe I can make of it is this, By whom I was educated and inſtructed. And then follows her making Him drink of ſpiced Wine (that is, making a great Feaſt for Him, IX. Prov. 2. where the moſt excellent Wine made the chiefeſt part of the Entertainment) ſuch Wine as makes thoſe who are aſleep to ſpeak, VII. 9. Which effect, the receiving of the Jews again will produce; as the Apoſtle tells us, when he ſaith, it ſhall be life from the dead: i. e. a moſt powerful Argument to enliven the most stupid Souls, and move them to believe in Christ.
Certain it is that Harekach, ſpiced or Aromatick Wine, denotes its fragrancy or delicious odour; whereby the best Wines are diſcerned, as much as by their taste: and the Word we tranſlate Juice ſignifies every where, Muſte or new Wine: whereby the Prophets ſet forth ſomething that works with greater power and efficacy than ordinary, IX. Zach. 17. And here, I doubt not, relates to ſomething new and unuſual: and, in the mystical Application, may ſignifie a greater fullneſs and power of the Spirit, than had been in former days; working like new Wine in the hearts of thoſe that received the Goſpel.
All this is ſaid to be done to Him, becauſe, as Theodoret noted before, what is done to his Members, he takes as done to himſelf.
[c] V. 3.] Who is here repreſented, as immediately condeſcending to her deſires, and fulfilling her wiſhes: vouchſafing a new ſupply of the power of the Spirit, to ſupport and comfort her in thoſe labours of love for his names ſake. Which were ſo great, that ſhe is repreſented here, as ſpent and fainting away. So ſhe had been before, Chap. II. 6. where ſee the meaning of theſe Words.
[d] V. 4.] This Verſe hath alſo been twice uſed before; with no difference from what we read here, but that now the mention of Hinds and Roes is left out; and yet he charges them with greater vehemence than ever. For the Hebrew Phraſe here ſignifies, as much as what do you do? why do you ſtir, &c. that is, by no means; take heed how you diſturb her. See II. 7. III. 5.
[e] V. 5.] This ſeems to be the voice of her Companions, or Daughters of Jeruſalem, mentioned in the Verſe before (and begins the laſt part of this Song) admiring the new change they ſaw in her. For ſhe was repreſented before as coming out of the Wilderneſs (III. 6.) but not leaning upon her Beloved; as ſhe is here. Which ſignifies her advancement unto a ſtate of greater dearneſs to Him, and familiarity with Him.
The Word mithrappeketh, is not found elſewhere, and therefore variouſly tranſlated by Interpreters. But moſt agree that it ſignifies, either cloſely adhering, or leaning, relying, and recumbring, as they ſpeak: which L. de Dieu hath ſhown is the uſe of the Word in Neighbouring Languages. But there are thoſe who think it imports ſomething of pleaſure (and therefore the Vulgar takes in that ſenſe with the other; as I have in the Paraphraſe) and tranſlate it flowing with the delights. For ſhe having been in the Fields and Villages, viſiting the Vineyards and other places (VII. 11, 12, 13.) is now introduced as coming back from thence, into the Royal City. Which being ſeated on high, in compariſon with the Plains out of which ſhe came, ſhe is ſaid to aſcend, or come up: but that ſhe might not be tired with the Journey, is repreſented as leaning upon the arm of her Beloved (or as ſome will have it, lying in his boſom, as St. John did in our Saviours) and laden with the delicious fruit before-mentioned (VII. 13.) Which excited the admiration of all that knew her, when they beheld the Grace of her Lord towards her; together with her own Beauty, Riches, Ornaments, and Happineſs.
The latter part of the Verſe, all the Greek Fathers take to be the voice of the Bridegroom; and ſo do many of the Latines. But ſome of them, and all the Hebrew Writers take them to be the Words of the Spouſe; becauſe thee is of the Maſculine Gender. Which ſoever way we take them, the ſenſe is very hard to find. If we go the firſt way, the moſt natural ſenſe ſeems to be, that He puts her in mind of the poor and mean condition, out of which He had taken her, into a ſtate of the greateſt friendſhip with Him: that ſhe might not be vainly puft up, with the acclamations which were made to her.
But I have followed the Hebrew Points, in my Paraphraſe, and underſtood the Words of ſtirring up his love towards her, when they were looking after the Plantations mentioned, VII. 11, 12. Which was excited by the care and pains ſhe took in that buſineſs; like the pains of a Woman in travail: unto which Saint Paul compares the ſolicitude and care he had about the Galatians, that Chriſt might be formed in them. IV. 19.
Certain it is that chibbeláh is a Word which relates to the pangs of travailing Women, and therefore the LXX tranſlate it foreign: ſo that if I have not conjectured amiſs about the reſt, my interpretation of the laſt Words is natural enough. For Caph ſimilitudinis (as they call it) is frequently omitted in the Scripture, and to be ſupplied by the ſenſe. Twice in this very Book it is wanting, I. 15. VII. 4. thy eyes are Doves, that is, as Doves: and in XVII. Prov. 21. and in his Father David's Pſalms very often, XI. Pſal. 1. How ſay you to my ſoul, flee a bird, i. e. as a Bird, to your hill: and to omit other places, CXIX. 119. Thou putteſt away all the wicked of the earth, droſs, i. e. as or like droſs.
In like manner I take the laſt Words of this Verſe, there (viz. I ſtirred thee up) as thy mother travailed in birth with thee, there, I ſay, like her that brought thee forth: i. e. by ſuch pains as theſe I raiſed up thy love to me.
As for what is ſaid by many Interpreters, concerning Eve's eating the Apple in Paradiſe, and thereby ruining all mankind; there is no reaſon to think, either that ſhe is the Mother here meant, or that Tappuach denotes an Apple, rather than Orange, Citron or ſuch like Fruit.
[f] V. 6.] Theſe Words alſo, according to the Hebrew Points, are the Words of the Spouſe; beſeeching her Beloved to keep her always in his mind, as one very dear to Him. For that was the end of having the Name, or the Picture of a beloved perſon, engraven on a Seal, or Jewel, and wearing it next the heart, or upon the arm; that it might teſtifie their great eſteem of ſuch perſons, and the conſtancy of their affection towards them, and that they deſired they might never ſlip out of their memory. See XXII. Jer. 24.
Some think here is an alluſion to the High Prieſt; who carried the names of the Children of Iſrael, engraven in Precious Stones, not only upon his Breaſt, but upon his Shoulders alſo; as may be ſeen, XXVIII. Exod. 11, 12, 21. and this, for a memorial before the Lord continually, v. 29. (Which Interpretation may be confirmed by the Words of the Son of Syrach, XLV. Ecclus. 11. who ſaith, Aaron was adorned with Precious Stones, graven like Seals) And they think withal, that Seal upon the heart relates to the inward affection; and Seal on the arm, to the outward expreſſions of love and eſteem.
And then follows the reaſon of this Prayer; which proceeded from the vehemence of her love, which was grown to the heighth of jealouſie (which is nothing but the higheſt degree of love) leſt ſhe ſhould loſe Him, as ſhe had been in danger before, V. 6, &c.
This love is ſaid to be as ſtrong as death: which is admirably expreſſed by Maximus Tyrius, Diſſert. X. — wild Beaſts are not terrible to it, nor fire, nor precipices, nor the ſea, nor the ſword, nor the halter, foreign, &c. but even the moſt unpaſſable difficulties are got over by it; the hardeſt things are preſently maſtered; the moſt frightful eaſily ſurmounted, &c. it is every where confident, overlooks all things, overpowers all things, &c. But none expreſs this, like St. Paul, VIII. Rom. 35, 36, 37, &c.
There is no difficulty but in the laſt Clauſe of the Verſe (for as ſtrong as death, ſignifies it to be inſuperable; ſo cruel as the grave, denotes it not to be moved by prayers, and entreaties, or any thing elſe.) Where the Word reſchapéha ſhould not be tranſlated, the coals thereof, but the arrows thereof are arrows of fire. That is, it ſhoots into the heart, wounds it, and burns there; nay, inflames it vehemently by the wounds it gives; as the Reverend and Learned Dr. Hammond hath obſerved upon LXXVI. Pſal. 3. And ſo the LXX ſeem here to underſtand it, when they tranſlate it foreign, its Feathers, or Wings, wherewith it flies, are Wings of fire. Which Wings or Arrows of Fire, are ſaid, in the laſt Words of all, to be a moſt vehement flame, or rather it ſhould be thus tranſlated, which are the flames of fire of the Lord. So the Hebrew Word ſeems to ſignifie, being compounded of three Words, fire, flame, and the Lord: denoting mighty and exceeding ſcorching flames. Such compoſitions are not only to be found in other parts of the Bible (II. Jer. 31.) but in the Punick language alſo as Bochartus ſhows in his Canaan, L. II. C. 15.
Some tranſlate it, Such flames are kindled only by the Lord. And then, if there be an alluſion to the Breaſt-plate of the High Prieſt, in the beginning of the Verſe, I fanſie the concluſion may allude to the fire that went out from before the Lord (IX. Lev. 24. and devoured the Sacrifices, as Love doth all manner of difficulties. This Fire was to burn perpetually upon the Altar, and never be ſuffered to go out, VI. Levit. 12. and therefore the beſt Emblem of love that could be found.
[g] V. 7.] For it is unextingniſhable as it here follows, Many waters cannot quench love. Which is a Metaphor, whereby prophane Authors alſo have ſet forth the mighty, unconquerable power of love. — foreign; &c. What new kind of conflagration is this? (ſaith Philoſtratus in one of his Epiſtles) I am ready to call for water, and there is none to bring it, foreign, for a Quencher for this fire, is the moſt impoſſible to be found. If one bring it from the Fountain, or if he take it out of the River, it is all one; for the water it ſelf is burnt up by love.
By many waters are ſometimes meant, in Scripture, many afflictions (as is very well known) which they that love, frequently endure, before they can accompliſh their deſire. But though there ſhould be an inundation of them, we are here told, they cannot overwhelm, or overflow it; as the Word we tranſlate drown'd ſignifies: but it will ſtill live and be uppermoſt, and prevail.
And ſuch is its conſtancy, and ſatisfaction alſo which it hath in its own pleaſures, it regards not riches at all; but will rather be poor with one whom it affects, than enjoy great poſſeſſions with another perſon. Nay, it deſpiſes, and that with diſdain, the offers of a mans whole Eſtate; if that condition be impoſed, of forſaking its love. Others may laugh, perhaps, at ſuch perſons; but, it is all one, they ſmile at them again. So Theodoret and the LXX underſtand the latter part of this Verſe, if a man give away all his ſubſtance in Charity, they will extremely deſpiſe him. That is, ſaith he, they that ſpend all they have, and their very lives, for the love of God, are ſet at nought by thoſe that want ſuch love. Other Interpretations of theſe Words I have expreſſed in the Paraphraſe.
[h] V. 8.] Here is another property of Divine love, which makes us ſolicitous for thoſe that want it; or have but the beginnings of it, and may be in danger to loſe them. And this ſeems to be the Speech of the Spouſe to her Companions, who were all troubled for a Siſter (that is, ſome Church) which was of a ſmall growth, and had no Breaſts; that is, was not ripe for Marriage. For all have Breaſts; but they do not riſe and ſwell, till they are of ſuch an Age, that they may be called Women, XVI. Ezek. 7. They enquire therefore what they ſhould do for her, in the day when ſhe ſhall be ſpoken for? that is, demanded in marriage. Or when there ſhall be ſpeech concerning her; that is concerning this defect of hers.
[i] V. 9.] Here He returns an Anſwer to that Queſtion: which is, that He and they will take the greater care for her; to raiſe her ſtature, and to bring her to perfection. For where there are good beginnings, we are not wont to forſake them: but rather to add to them and improve them. As for example, the Wall of a Building which we eſteem, we do not ſuffer to fall to the ground, but ſtrengthen and raiſe it: nay, adorn it ſometimes and beautifie it with Towres and Pinnacles; which we ſtick not to gild, that they may appear more gloriouſly. Or if it be a Door of a Houſe, which we value, we let it not decay; but rather caſe it with Boards of Cedar, to make it more durable, as well as neat and handſome: for Cedar is not apt to putrefie.
This ſeems to me the moſt ſimple Expoſition of theſe Words; and I do not think fit to trouble the Reader with that vaſt variety, which may be found in Interpreters. But only add, that they may very naturally be applied unto a Soul, or a Church in a ſtate of imperfection; but built upon Chriſt the Foundation: in this manner, Let her but be firm and conſtant, like a Wall, in her love to me, and I will not abandon the care of her; let her but exclude all other, and open to me alone, and ſhe ſhall never want any thing neceſſary to her perfection: for I will richly adorn her, and make her like the Houſe of God Himſelf; which is lined with Cedar.
[k] V. 10.] And then this Verſe, may be thus applied (being her Anſwer) I am reſolved to do what thou requireſt (to be ſtedfaſt and faithful) and already perceive the reward of my fidelity, &c. For theſe Words plainly relate to the foregoing, as I have expreſſed it in the Paraphraſe: unto which I ſhall add nothing; for if that be admitted, there is no difficulty in them. It being known to every Body, that ſhalom, peace, ſignifies all manner of happineſs in the Hebrew Language: which is included alſo in our Engliſh Word favour, whereby we here tranſlate it. For it ſignifies all the good things, that may be expected from the favour He bears to any perſon
[l] V. 11.] And being thus favoured by Him, ſhe now promiſes her diligence (in this and the next Verſe) to do Him the beſt ſervice, and to make the greateſt improvements ſhe could of the Talents committed to her. For though Solomon (ſhe here ſaith) let cut his Vineyard, which he had in Baal-hamon, a place near Jeruſalem, as Aben Ezra tells us (which is followed by moſt Interpreters, few thinking it to be near Engaddi) where abundance of people had Vineyards, and he a very large one: for it being let to ſeveral Fermers, every one paid him a thouſand pieces of Silver, i. e. Shekels (as much as to ſay, it brought him in a vaſt revenue yearly; for a thouſand is a Summ of perfection, CXLIV. Pſal. 3. V. Micah …. and other places, and the number of Farmers or Tenants, though not expreſſed, ſome think, to be ten) yet ſhe takes up another reſolution; which ſhe expreſſes in the next Verſe.
[m] V. 12.] Where ſhe ſaith ſhe will her ſelf look after the Vineyard committed to her truſt; and not leave it to the care of others. Which ſeems to be the meaning of the firſt Phraſe in this Verſe, My Vineyard which I have is before me, i.e. is under my eye (as we ſpeak) and ſpecial care. Thus God's Judgments are ſaid to be before David, XVIII. Pſal. 22. that is, He took great care never to ſwerve from them.
It amounts alſo to the ſame ſenſe, if we take this Phraſe to ſignifie as much, as it is in my power, XLVII. Gen. 5. XL. Jer. 4. For then the meaning is, ſhe kept it in her own hand, or occupation; and did not farm it out to others.
And then the laſt part of the Verſe ſignifies, that if Solomon made ſuch a profit of his Vineyard, as that before-named (beſides two hundred Shekels; which each of the Farmers got over and above for their pains) though he did not dreſs it himſelf; what would be the encreaſe, that ſhe was likely to make by her own care and diligence in the buſineſs. That is, it was incredible what fruit ſhe would reap by her pains: according to that of the Son of Syrach, XXIV. Ecclus 31, &c. I ſaid I will water my beſt Garden, and I will water abundantly my Garden-Bed, and lo, my Brook became a River, and my River became Sea, &c.
This ſeems to me the moſt natural ſenſe of theſe two difficult Verſes; which Almonazir ſuggeſted to my thoughts. And that Solomon, not any other perſon, is here intended, Maimonides himſelf agrees; who in his Treatiſe of the Foundation of the Law, C. VII. hath theſe Words: Whereſoever you meet with the name of Solomon, in the Book of Canticles, it is holy; as the reſt of the names there are: ſave only in that place, a thouſand are to thee, O Solomon, &c. Others alſo add that place, III. Cant. 7. Behold the Bed which is Solomons, &c. Where the Maſters ſay, it is a common name, as well as here.
Theſe two Verſes are ingeniouſly applied by ſome, to the far greater encreaſe of knowledge and goodneſs in the Church, than in the Synagogue: that is by Chriſtianity, than by Judaiſm.
[n] V. 13.] This Verſe, according to the Hebrew Points, is the voice of the Bridegroom: who ſeems to commend the reſolution ſhe made, in the foregoing Verſe. And he calling her the inhabitant of the gardens (which are the ſame with the Vineyard before mentioned) it ſignifies her perpetual care about their proſperity. In recompence of which He bids her, before they finiſh this interview, to ask what ſhe will of Him, and it ſhall be done for her. Which, in ſhort, is the ſumm of what the ſame Almonazir hath long ago conjectured to be the ſenſe of this place.
[o] V. 14] Unto which ſhe returns her Anſwer, in theſe Words; and ſo ſhuts up this Song. Which ſeems to me to conclude as it begun; with a deſire that the Meſſiah would come, and make good all thoſe things, that had been repreſented in theſe raptures.
The Word berach, which we tranſlate make haſte, is twice tranſlated by the LXX foreign, to go or run thorow, to the very end. XXVI. Exod. 28. XXXVI. 32. And no doubt, denotes here moſt vehement and reſtleſs endeavours, in a ſpeedy courſe: like that of a Roe Buck, or wild Goat rather; whoſe agility, both in running and jumping is celebrated by all Authors, and ſaid to be ſuch as is ſcarce credible.
The young hart (called here opher) is ſtill more ſwift and nimble than the old: the exceeding great fear wherein it is, adding Wings (as we ſpeak) to its feet. Whence Xenophon ſaith, there is nothing comparable to their ſwiftneſs, when the old ones are abſent, and they are purſued by Dogs: foreign, &c. then there is no ſpeed like to that of ſuch young Harts, as his Words are quoted by Bochartus.
Who well obſerves (L. III. C. XVII. Part. 1. de Animal.) that the ſenſe of the laſt Words (upon the mountains, &c.) is to be made out by adding one Word, in this manner, Be thou like the young Harts running (or when they run) upon the mountains of ſpices, i. e. the Mountains where Spices grow; ſuch as thoſe mentioned IV. 6. Such perhaps was Bether, II. 17. (where we meet with theſe Words before) and I have ſometime thought, that they ſhould be ſo tranſlated here, the Mountains of Beſamim; as there the Mountains of Bether.
But what theſe Mountains were we are now ignorant though this is certain, that the Creatures here mentioned were bred in the higheſt Mountains of the Country; as Aelian teſtifies in the latter end of his fifth Book: The Harts in Syria are bred in their higheſt Mountains, Amanus, Libanus, and Carmel. For there they were ſafeſt and moſt ſecure from danger; there it was difficult to purſue them, eſpecially when they climbed up the ſteepeſt places. And therefore the Pſalmiſt and the Prophet Habakkuk, when they would repreſent themſelves as in a ſtate of perfect ſecurity, ſay God had made their feet like hinds feet, and made them to walk upon their (bamoth) high places, XVIII. Pſal. 33. III. Hab. ult. Which Words allude to the inacceſſible Mountains, which thoſe Creatures frequented; eſpecially the Females, that they might there ſecure their young ones. Beſides, as there they could feed and bring forth their young moſt ſecurely; ſo there was the ſweeteſt feeding.
In ſhort, Solomon here ſeems to long for the firſt coming of the Meſſiah, as St. John doth for his laſt: who concludes his Book of the Revelation in the ſame manner as Solomon doth this: ſaying, Come, Lord Jeſus, XXII. Revel. 20.
There are thoſe who fanſie that in the foregoing Verſe the Bridegroom asks her conſent, for the perfecting their love in Marriage; and deſires her in the audience of her Companions to lift up her voice and ſing the Nuptial Hymn: Which ſhe now, ſay they, in this Verſe profeſſes her ſelf to be ready to do; if He would but be preſent with her, and aſſiſt and direct her to do it aright. And then it is thus applied and paraphraſed by the fore-named Almonazit.
Thou commandeſt me that I ſhould with Morning and Evening Hymns and Songs celebrate thy Omnipotent Wiſdom and Goodneſs, &c. vouchſafe then ſpeedily to adjoyn the eternal force and flame of thy Holy Spirit unto my voice; that in ſpirit, and truth, and ſanctity of heart, I may ſing thy praiſes: and not only with my mouth and ſound; but in my mind and heart eſpecially, worthily worſhip thy incomprehenſible Majeſty.
Whence it is, that the Church, being moved by a Divine Inſpiration, ſaith thus in all her Prayers.
O Lord, open Thou our lips:
And our mouth ſhall ſhew forth thy praiſe.
O God, make ſpeed to ſave us.
O Lord, make haſte to help us.
Amen.
FINIS.