The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 1
ANNOTATIONS.
[a] Verſe 1. Song of Songs] every one knows is an Hebraiſm for the moſt excellent Song; as Holy of Holies is the moſt Holy; and King of Kings, the greateſt King. And though the moſt natural meaning ſeems to be, that this is the moſt excellent of all the Songs that Solomon made, (which were very many, 1 King. IV. 32.) both in its ſtructure and compoſure, and in regard of the Subject whereof it treats, yet ſince the Chaldee Paraphraſe, and abundance of Chriſtian Writers, think it called the moſt excellent Song, with reſpect likewiſe to all the Songs that had been formerly made by any Prophetical perſon, as thoſe, XV. Exod. V. Judg. 1 Sam. II. &c. (becauſe they celebrated only ſome particular benefits, this the immenſe love of God, not only towards that Nation, but towards all mankind) I have not neglected that in my Paraphraſe.
which is Solomons] The Hebrew Words are ſo contrived, that they may either ſignifie concerning Solomon (i. e. Chriſt) or of which Solomon was the Author. Which, I doubt not, is the firſt and literal meaning; becauſe ſo the LXX expound it; and ſo the ſame Phraſe is underſtood by all, in the Titles of thoſe Pſalms, which are called Pſalms of David. But it may be obſerved further, that here are none of his uſual Titles added, as there are in the Proverbs and Eccleſiaſtes; where he is called Son of David, King of Iſrael, and King in Jeruſalem. Of which if any reaſon is to be aſſigned, this ſeems the moſt probable, that thoſe Titles, which have reſpect only to his temporal eſtate, greatneſs and dignity, he wholly forgot, when he was rapt in contemplation of that Celeſtial Prince, the Prince of peace; in compariſon with whom all others are not worth the naming; and whoſe Character was beſt expreſſed by the name of Solomon alone: He being the great Peace-maker and Reconciler of God and man.
[b] V. 2. Let him kiſs me] Solomon ſpeaks this in the perſon of the Virgin Daughter of Sion; that is the Church. Whom he here introduces in the moſt paſſionate ſtrain, wiſhing for ſome token of love, which is expreſſed under the Metaphor of a kiſs. But there is no mention at all made of the Name, condition, or beauty of the Perſon whoſe love is deſired; nor any account given of the beginning or progreſs of this deſire: but he makes her burſt out on a ſudden, and abruptly into theſe Words, Let him kiſs me, &c. that he might the more artificially deſcribe the nature and force of Divine love: Which, when it poſſeſſes the mind, ſnatches it ſo from it ſelf, that it is wholly in him that it loves. It thinks of nothing elſe, ſeeks nothing, wiſhes nothing, ſpeaks of nothing but this alone: and imagins that every Body elſe thinks of the ſame, and knows of whom it ſpeaks.
It is juſt ſuch a beginning as that of the LXXXVIIth. Pſalm: where the Pſalmiſt enters upon the deſcription of the lovelineſs of Mount Sion and Mount Moriah, in this manner, His foundation is in the holy Mountains.
kiſſes of his mouth] As a kiſs given to another, was a token of love and kindneſs, friendſhip and familiarity in thoſe Countries (it being their manner to ſalute their Gueſts whom they invited to their houſe, VII. Luke 45.) ſo many kiſſes were a token of abundant love, and exceſſive affection; as appears from what is there ſaid by our Saviour of the Woman, who had not ceaſed to kiſs his very feet. And therefore the beginning of this Verſe may be thus paraphraſed, Let Him declare his love unto me, in the moſt familiar and moſt ample manner.
Of which matter I have noted ſomething elſewhere *Menſa Myſtica.; and therefore ſhall only add here, That in the Myſtical Divinity of the Cabbaliſts theſe are the Words of Malcuth the Spouſe, ſpeaking to her Tipheret the Bridegroom: beſeeching Him to influence her with the gift of the Holy Ghoſt, or with Binah, as they ſpeak; that is, underſtanding, and intelligence: which is called by them the mouth of the Sephirot or emanations of light.
better than wine] Wine was the higheſt Entertainment for thoſe Gueſts before-mentioned; and therefore uſed by the Hebrews to expreſs the greateſt pleaſure. There was a portion of it alſo to be poured out on the Altar, in their Offerings to God: and ſo may comprehend their Sacrifices, which were the principal part of their Religion. Unto both which I have had reſpect in the Paraphraſe.
[c] V. 3. ſavour of thy good ointments] Ointments alſo were not wanting at all their Entertainments: with which ſome were wont to anoint their whole Heads; or at leaſt their Noſtrils: which they lookt upon as conducing much to health, as well as pleaſure. According to thoſe famous Words of Alexis the Poet, in Athenaeus his Diepnoſophiſts, L. II. Cap. 7.
foreign
foreign.
Of which Ointments there were exceeding great variety: four he mentions in that place, which were in common uſe: but a vaſt number more in his XVth Book, Chap. 11. out of Apollonius Herophilus. Who ſhows, in a Book on purpoſe about it, that ſeveral Countries afforded Unguents, that were moſt excellent in their kind. As the beſt of Roſes was made at Phaſelis and ſome other places; the beſt of Crocus came from Soli in Cilicia; that of Spikenard from Tarſus, &c. foreign ▪ &c. Syria anciently (though not in his time) afforded excellent of all ſorts, eſpecially of one, which he there names.
Now to this uſe of Ointments ſome think Solomon here alludes; but I rather think he hath reſpect to his Fathers Words, XLV. Pſal. 8; and intended hereby to ſignifie the glorious Offices of the Meſſiah, whoſe very Name (ſignifying anointed) carried in it all that could be deſired: He being anointed by God to be the great Deliverer and Saviour of his people. And theſe firſt Words of the Verſe, the LXX ſeem to me to have moſt rightly underſtood (whom I have therefore followed) who tranſlate them thus; The ſmell of thy Ointments is above all Spices: taking to vim, which we tranſlate good for the beſt of ointments.
therefore do the Virgins love thee] The attractive power of ſweet Ointments (to which Solomon here alludes) is notably declared in that which Baſil (Epiſt. ad Julittam) relates of the manner of catching Doves. Which was by breeding up one tame, and then foreign, anointing her Wings with Ointment, they let her flee away, foreign, &c. and the ſweet odour of the Ointment drew abundance of Pigeons after her: which She brought to the Coat of her owner. See this further explained in the Next Note d.
[d] V. 4. Draw me] In the beginning of this Verſe I ſuppoſe he comprehends all the Nation of the Jews, as perſons conjunct with him, in theſe Words, Draw me. And then ſpeaks in the name of all other people. We will run after thee. For ſo the Hebrew Writers themſelves by Virgins (in the foregoing Verſe) underſtand thoſe, who out of Paganiſm came into the Church, and embraced the true Religion: ſuch as Jethro, and Rahab; who having heard of the Miracles in Egypt and in the Wilderneſs, joined themſelves to the people of God. And indeed wonderful ardent was the love of thoſe, who came from Gentiliſm unto Chriſt: ſuch as the Woman of Samaria, IV. Joh. the Centurion, VIII Matth. the Canaanitiſh Woman, XV. Matth. who had ſuch faith, as was not found in Iſrael.
the king hath brought me, &c.] Here now he ſeems on a ſudden to have had a glance of the Meſſiah the great King of Iſrael: and in the Spirit of Prophecy to have beheld a glimpſe of thoſe things, which eye had not ſeen, nor ear heard, neither did they enter into the heart of man. Which I underſtand here by the Word chadarau, which we tranſlate chambers: wherein he alludes to the Chambers of the Temple (1 Chron. XXVIII. 11.) but eſpecially to the moſt ſecret place of it; into which no man might enter but the High Prieſt alone: till Chriſt came and made way for us into the holieſt of all, which was typified by it.
the upright love thee] The two laſt Words of this Verſe being capable of various Tranſlations; I have expreſſed the ſenſe ſo largely as to comprehend them all in my paraphraſe. And ſhall only add, that the whole Verſe may be underſtood after this manner, that the firſt Words draw me are the voice of the Spouſe; the next, we will run after thee, the Words of the Chorus of Virgins. And then ſhe ſpeaks again, the King hath brought me into his Chambers; and then they again expreſs their joy at it in the following Words, we will be glad and rejoyce, &c. This came into my mind ſince I wrote the Paraphraſe, and ſeems to be the plaineſt account of this Verſe.
[e] V. 5. I am black, &c.] The principal Myſtery of the Kingdom of Chriſt, being the calling of the Gentiles into fellowſhip with Him (which is oftner called a Myſtery in the New Teſtament than any one thing whatſoever) Solomon ſeems to ſpeak of that in this Verſe: having beheld, in the rapture wherein he was, the Gentiles flocking to Him, not without the great diſpleaſure of the Jews. Who contemned, and would have excluded them, as people uncapable of his love: unto which the Gentiles are here introduced, making their Anſwer to the Exceptions of the Jews, in theſe Words: I am black, but comely, &c. The literal ſenſe of which, and of the next Verſe, I have expreſſed ſo fully in the Paraphraſe, annexing the ſpiritual ſenſe at the end, that I do not think fit to enlarge upon it here. But deſire the Reader to take notice, that the Word Sechora, which we tranſlate black, denotes ſuch a duskiſhneſs as is in the Morning, (called Sechar in the Hebrew) when ſome little light begins to appear, and the darkneſs to fly away. Which aptly repreſents the condition of the Gentile World, when they were upon the point of receiveing the knowledge of Chriſt. Which this wiſe King Solomon might well foreſee would be imparted to them; by obſerving a Type of it in his own Marriage, as well as in the Marriages of other Great Men in former times. Which plainly ſhowed the Jews, if they would have learnt it, that there was no reaſon they ſhould except againſt the conjunction of the Gentiles with themſelves; in the ſpiritual Marriage of both, in one body, unto Chriſt. For Iſaac married Rebecca a Gentile, and the Daughter of an Idolater, as appears from her Brother Laban, who was no better, XXXI. Gen. 19, 30, &c. And this mans Daughters Jacob married: whoſe Son Judah, the Prince of their Tribes, took to Wife a Canaanite (XXXVIII. Gen. 2.) as Joſeph did an Egyptian (XLI. Gen. 45.) nay, Moſes himſelf, their great Deliverer and Law-giver, married an Aethiopian (or Arabian) Woman (XII. Numb. 1.) and notwithſtanding the anger of his Brother and Siſter at this Marriage, would not be divorced from her. Naaſſon alſo, a Great Man of the houſe of Judah married Rahab of Jericho, and had by her Booz: who took Ruth the Moabiteſs to Wife, by whom he had Obed the Grandfather of David. And indeed, the very firſt Inſtitution of Marriage having (as I have proved in the Preface) a myſtical intention in it, which St. Paul unfolds in the V. Epheſ. theſe Marriages may well be lookt upon as Emblems of the uniting all ſorts of people with Chriſt, in one Body of the Church.
[f] V. 6.] Here they ſeem to give an account how they came to degenerate, and loſe their Original Beauty; by falſe Prophets and Propheteſſes, in the Gentile World, who led them to Idolatry: particularly to the Worſhip of the Sun, which was the moſt ancient of all other IV. Deut. 19. XXXI. Job 26.) and ſpread it ſelf as far as the Sun ſhineth. For it was the Sun whom one Country worſhipped under the name of Baal; another under the name of Moloch; another of Chemoſh; and others of Mithras and Oſyris. Which laſt was the name given to it by the Egyptians: among whom the Sun was worſhipped in the famous City of Heliopolis (which took its name from thence) not far from the Land of Rameſes; where the Children of Iſrael dwelt while they lived there, XLVII. Gen. 11. and ſo were more eaſily infected with that Idolatry.
[g] V. 7.] This Verſe I take to be the voice of the whole Church, longing to be acquainted with his Doctrine; which is compared to food, as his Diſciples are to Sheep: Whom Shepherds were wont, in thoſe Countries, to lead into cool Shades at Noon, that they might not ſuffer by the heat. Unto which Solomon here alludes; repreſenting all pious Souls as afraid alſo of wandring from the true Shepherd, and falling, like Sheep that go aſtray, into the hands of Strangers. All which Metaphors are largely purſued by our Bleſſed Saviour, in one of his Parables (X. John) as compariſons familiarly known to his Diſciples; who found them here firſt uſed in this Holy Book.
[h] V. 8.] To the foregoing Petition, He here returns his Anſwer. Which needs no other Explication, than what I have given of it in the Paraphraſe: unleſs we obſerve a difference between Flocks and Kids. The latter of Which ſignifies the Goats young ones; and ſo may repreſent the new Converts of the Gentiles who formerly lay under an ill Character, and did male olere, as they ſpeak, ſmell rank of many foul Superſtitions. But I am not willing to meddle with ſuch niceties.
[i] V. 9. company of horſes, &c.] This Compariſon may convince us, that Solomon doth not aim at any ſingle perſon in this Song (either Pharaoh's Daughter, or a beautiful Shunamire, or any other Woman or Virgin, who would very abſurdly be compared to a Troop of Horſes) but at a great many united in a Body: i. e. the whole Company of Believers in the Meſſiah; who may very fitly be reſembled to the Horſes in the Chariots of Pharaoh. Whoſe Kingdom, in thoſe days, abounded with the moſt excellent Horſes: which were famous for their ſtrength, and fitneſs for ſervice: as may be ſeen by the proviſion of them Solomon made for himſelf from thence, 1 King. X. 28, 29; and the great number which came from thence againſt Jeruſalem, in his Sons days, 2 Chron. XII. 3. Long after which, we read of their great force, XXXI. Iſai. 1. XLVI. Jer. 4, 9. and conſequently, the Body of Chriſtian people, that is the Church, being compared to a company of them, is ſet forth thereby as very powerful, and prevailing over all Oppoſers.
[k] V. 10] The means of which, is here repreſented to be by the power of the Spirit; wherewith Chriſt hath endued his Church. For the manner of Bridegrooms being to preſent their future Bride, with Jewels, or ſome other rich Gifts (ſuitable to their quality and ability) Solomon alludes to them, as I take it, in this Verſe; and points at the Gifts which his Father foretold (LXVIII. Pſal. 18.) Chriſt would diſpenſe, when he aſcended up on high to his Throne of Glory: whereby ſeveral Orders of admirable men were conſtituted in the Church, 1 Corinth. XII. 28, &c.
[l] V. 11.] And the deſign of all thoſe Gifts, was to make men truly vertuous, which ſeems to be intended in this Verſe (for love and good works are compared to Gold in the language of Chriſt himſelf, III. Revel. 18.) which is the voice of all thoſe that attended upon the Bride.
[m] V. 12.] That which makes the greateſt difficulty in this Book, is the frequent change of the perſons that ſpeak: and it is doubted here, whoſe Language this is. I take it to be the Bride her ſelf, that here again gratefully acknowledges his benefits, and endeavours to make all the World ſenſible of them.
ſitteth at his Tablt] The King ſitting at his Table, ſignifying his reſt and joy after all his labours; I have therefore expounded it of the Throne of his Glory: unto which our Bleſſed Saviour being advanced, He received power to prefer others; whoſe honour and dignity is expreſſed by theſe two things, eating at his Table, and ſitting by him upon Thrones; which was the ſame thing in our Saviours own Language, XIX. Matth. 28. compared with XXII. Luke 29, 30.
Spikenard] It is obſerved by Pliny that the moſt fragrant Nard comes from the Spikes of a very ſmall contemptible Shrub: which may well be lookt upon as an Emblem of the ſweet odour of the Goſpel; wherewith ſuch mean and deſpicable perſons, as the Apoſtles were of themſelves, filled all the World by their preaching: together with the extraordinary holineſs of their lives, which recommended their preaching very much to all obſerving men. So the Cabbaliſts expound this fragrancy in the Ancient Book Zohar. Where R. Juda ſaith, When good works are multiplied in the World, then the Cheneſeth Iſrael (i. e. the Congregation of Iſrael, the ſame with Malcuth in their language) exhales rich in tovin, good odours, i. e. moſt ſweet and fragrant odours, being bleſſed by the holy King, &c. Which Words the Scholiaſt expounds thus, She exhales ſweet odours to her Husband Tipheret, and is moſt acceptable to Him: the lower World (as his Words are) being by this means married to the higher.
[n] V. 13. a bundle of myrrhe, &c.] The Church deriving the greateſt comfort and ſatisfaction, from his ſitting on the Throne of his Glory; reſolves here to keep Him perpetually in mind, and in her moſt hearty affections: which is expreſſed by Myrrhe tied up in a little Bag, and put into the boſom, as the manner was in thoſe Countries, to corroborate the heart, and exhilarate the Spirits.
The boſome of all chaſte Women is inacceſſible to any hand, but that of their Husband: and therefore here ſignifies the careful preſervation of his memory; and of the Doctrine he hath depoſited in his Church.
[o] V. 14. Cluſter of Camphire] Nothing more puzzles Interpreters, than theſe Words, which we tranſlate Cluſter of Camphire. For our Camphire was unknown to the Ancients; and doth not grow in Cluſters, but is the reſinous ſubſtance of a Tree in Borneo, and in China: And therefore is far better tranſlated in the Margin of our Bibles; Cypreſs. But by Cypreſs is not to be underſtood the Tree which bears that name among us; but a far more Aromatick Plant in the Eaſt; which was a kind of Liguſtrum or Alcharma; called by Pliny, Cyperus, and ſometimes Cyprus: which produced a moſt ſweet Buſh of Flowers, and alſo Berries, not much different from the fragrancy of Spikenard. Whence it is likely the famous Iſland Cyprus took its name: becauſe here (as at Aſcalon in Judea, and on the Banks of Nile) the beſt, that is, the moſt odoriferous Cyprus grows. Thus both Stephanus and Euſtathius; the Iſland Cyprus hath its name, foreign, from the Flower of Cyprus growing there: as Bochart ſhows in his Canaan, L. I. C. 3. Of which Flowers, or of the Seed, was made that Omtment, which Pliny calls the Unguent Royal.
But there is one that thinks theſe Words may be tranſlated, precious Cluſter, or Cluſter of great value; to be bought at any rate: becauſe Copher denotes the price of any thing, that is purchaſed or redeemed. Such was the Balſam that came from theſe Shrubs: which grew at Engaddi (in the Plains of Jericho) after the manner of Vines; and therefore called, as Bochartus hath ſhown, the Vineyards of Engedi. And thus the ancient Hebrew Doctors, by dividing the firſt Word foreign have found out the Myſtery of the Meſſiah in theſe Words. Which they underſtand, as if he had ſaid, My beloved is unto me foreign them an that propitiates all things.
[p] V. 15. Behold] This and the following Verſe, contain the mutual expreſſions of their love. Firſt, of Chriſt to his Church, in this Verſe: and that not only in regard of her inward purity, but of her external Order; both which were remarkable: and therefore the Word behold is repeated.
doves eyes] The eyes ſhow more than any part elſe, the inward affections of the Mind: and Doves eyes are the Emblems of ſimplicity, candor, ſincerity, and purity.
[q] V. 16.] Here follows the expreſſion of the Churches love to Chriſt: whom ſhe acknowledgeth to be the Fountain of all that is in her.
our bed is green] By Bed I underſtand their Table; about which they ſat on Beds ſtrewed with Flowers, or ſuch fragrant Greens as were in ſeaſon.
[r] V. 17. our houſe, &c.] This laſt Verſe I take for a deſcription of particular Churches: by the Roof or covering of which I underſtand their protection. And it being made of Cedar and Firr there ſeems to be an alluſion to the Temple; in the Fabrick of which theſe were employed, as moſt durable and incorruptible. Others take that Word we tranſlate Firr to ſignifie Cypreſs: which is ſtill nearer to the ſenſe I have given of this Verſe. Which ſenſe will not ſeem at all forced, unto thoſe who conſider that not only the whole Body of the faithful, which is the Church Univerſal, but the parts of it, or ſingle Churches, ſuch as that at Epheſus, are repreſented by the Apoſtle, as an holy Temple, an habitation or dwelling-place of God: which is built upon Chriſt, and with Him makes up one Houſe of God, II. Epheſ. 20, 21, 22.) Nay, every particular faithful perſon is not only a living ſtone, as St. Peter ſpeaks in that Building, but is called alſo a Temple of God; who dwells in holy Minds by his Spirit, 1 Cor. III. 16, 17. VI. 19. So that the Bride and the Chorus of Virgins, might well, both with reſpect to Chriſt and to one another, uſe the Style of Our Houſe, in this deſcription of his Dwelling place.