The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 4
ANNOTATIONS.
[a] Verſe 1.] Behold, thou art fair] The Lord of the Church is here introduced, deſcribing the beautiful eſtate of it, under the perſon of a lovely Virgin: whoſe elegant features are particularly repreſented to raiſe admiration and love in others, and to give the Church the comfort of being ſo amiable in his eyes, whom no beauty can pleaſe but that which is Divine. And they are repreſented, by compariſons borrowed from the Country: which was moſt ſuitable to a Bucolick, or Paſtoral Poem: as, I have already ſaid, this is.
thou haſt doves eyes] And firſt her eyes are compared to thoſe of a Dove (for ſuch Reaſons as are ſuggeſted in the Paraphraſe) when they are unveiled: as thoſe Words mibbaath letſammatech may be tranſlated (of which, ſee v. 3.) unto which I have had reſpect in my Paraphraſe, as well as to our Tranſlation where this Phraſe, is rendred, within thy locks.
thy hair, &c.] Then the hair of this Virgins head, is compared unto that of Goats, as the next Paſſage is to be tranſlated, by repeating the Word hair, in this manner; Thy hair is like the hair of a Flock of Goats. Thus the people of Iſrael are ſaid to have brought for the ſervice of the Tabernacle, ſcarlet, and fine linen, and goats; that is, Goats hair, as we truly tranſlate it, XXXV. Exod. 23. And in the next Chapter, v. 13. he made Curtains of Goats (where we ſupply the Word hair) for the Tent over the Tabernacle, according as he had been ordered, XXV. 4. XXVI. 7. Upon which Paſſages Abarbinel obſerves, that Moſes makes no mention of Wool, either of Lamb or Sheep; becauſe that was vile and contemptible in thoſe Countries, in compariſon with the hair of Goats: which was wont to be ſhorn not only there, but in other places; for Ariſtotle obſerves the ſame of the Goats of Cilicia. And ſome of them had a Wool, as we may call it, ſo fine, that it was almoſt as ſoft as Silk: which was that the Women ſpun for the uſe of the Tabernacle, XXXV. Exod. 26. To this ſort of hair, perhaps, there may be an alluſion in this place, in regard of its ſoftneſs, as well as length and thickneſs; which is a great commendation of hair in men and women.
But there was alſo a courſer or harder ſort, with which they made Locks and Ornaments for the Head; when they were bald, or would appear very fine: as Braunius hath obſerved, in his Book about the Prieſts Garments, L. I. C. 9.
And in general it may be obſerved of hair, that it was always accounted a very great Ornament: which made Philoſtratus, in a Letter of his to a Youth whom he loved, beſeech him by no means to cut it off, foreign, there being no leſs beauty in a good Head of hair, than in Gold, in Silver, in Pendants, and ſuch like Ornaments. Which he illuſtrates by what it contributes to the greatneſs of ſeveral other Creatures, as the Lyon, and Horſe, &c. and was notably expreſſed by Lycurgus, when he gave this reaſon, why he ordered in his Laws that his Citizens ſhould take care of the growth of their hair, becauſe it made beautiful perſons more comely, and deformed more terrible; as Plutarch relates in his Apophthegms.
that appear from mount Giled] Galaad was a Mountain fit for Goats to brouze on, as may be ſeen in Bochart: who ſhows theſe laſt Words of this Verſe, ſhould be thus tranſlated: that aſcend from Mount Gilead, to the higher parts, that is, of that Mountain, or of that Country.
I ſhould have adventured to compare the Apoſtles and Prophets to theſe two eyes; who being illuminated by the Holy Ghoſt (repreſented by a Dove) and having no other aim, but ſincerely to make Chriſt and his religion known in the World, reſembled the eyes of Doves (ſee Chap. II. v. 14.) but I did not know to what the Locks and the Hair could be handſomely applied; and therefore I have lookt upon theſe, and the reſt that follow, only as parts of thoſe things that make up together a perfect beauty. Theodoret hath made the apteſt application, that I can find, which is this: that hair ſignifying what is ſuperfluous, the meaning may be (if there be any of every particular in this Deſcription) that even in humane things, and worldly Affairs, wherewith we cannot but be ſometime perplexed, the Church behaves her ſelf laudably and preſerves a decorum.
[b] V. 2. Thy teeth are like a flock of ſheep] Here follows a deſcription of the Teeth; which are a great part of the beauty of the mouth, as that is of the face. And their beauty conſiſts in their whiteneſs; in their evenneſs and juſt proportions; and in their cloſeneſs and firmneſs: ſo that there be none wanting, nor any Gap between them. Which are all here expreſſed, and ſaid to be like a Flock of Sheep come from the waſhing, in reſpect of whiteneſs; and as equal as if they had been exactly poliſhed and fitted for their places, in juſt proportion, by an Artificer (ſo the Word we tranſlate ſhorn ſignifies) they that are below alſo anſwering to thoſe above, as if they were Twins. And none of them miſcarry (ſo that which we tranſlate barren ſhould be rendred) i. e. drops out of the mouth: which is as much as to ſay, there is a perfect number, as well as order of them.
Now the Teeth being the Inſtruments whereby we chew our Meat, they may be lookt upon as an apt Emblem of the inferior Paſtors in the Church: who prepare Chriſtian Doctrine for the people. Which Application, though I have not adventured to make in my Paraphraſe (becauſe I take theſe five firſt Verſes to mean no more, but only to ſet forth the lovelineſs of the Church in general, by the Figure of a Virgin, of a moſt accompliſhed beauty) yet, I ſhall here note, for the help of thoſe whoſe thoughts lead them that way, that the Vertues of ſuch Paſtors are, candor, purity, order, concord, exact agreement among themſelves, one of them not ſeeking ambitiouſly to over-top the reſt.
[c] V. 3. Thy lips, &c.] In the beginning of this Verſe there is no great difficulty: it being certain that Schani (the colour of the lips) ſignifies ſome very bright and reſplendent colour; which ſtrikes the eyes ſharply (as it originally ſeems to import) viz. either Scarlet, as we tranſlate it, or Crimſon, or Purple: ſuch as the Poets call Coral Lips. Whoſe fineneſs is here compared to a Thread; and is another great part of Beauty: as a ſweet accent of the Voice alſo is; nothing being more ungrateful than a tone that is coarſe and clowniſh.
If any liſt to apply theſe particularly to ſomething in the Church; the Lips may be thought to ſignifie the Teachers in the Church, who delivered the Doctrine they had learnt from the higher Miniſters; who had prepared it for them; and, by them, for the people. And then the voice ſignifies their excellent manner of preaching: inſinuating into the hearts of thoſe that heard them; being accompanied with great modeſty and humility, though full of authority and power. Unto which only the laſt Clauſe of this Verſe can be applied; which is this,
thy Temples are like a piece of a Pomegranate, within thy locks.
Where two or three Words puzzle Interpreters. Firſt, that which we tranſlate Temples; which are not reckoned as a part of the beauty of the face, eſpecially being cover'd by the Locks: and why they ſhould be likened to a Slice of a Pomegranate, is hard to tell. Grotius therefore, by the Temples underſtands the Cheeks (as the Vulgar doth) which in regard of their redneſs, are like to the Grains or Kernels within a Pomegranate. So the Chaldee indeed interprets the other Word, a piece of a Pomegranate: when he thus gloſſes, They are repleniſhed, (viz. juſt and pious men to whom he applies it) with Precepts, as a Pomegranate: i. e. as a Pomegranate is with Kernels or Grains with which it abounds, and to which that Interpreter, no doubt, hath reſpect.
But our learned Dr. Caſtell hath out of the Neighbouring Languages more clearly explained both theſe Words, and the laſt alſo; and hath made them all eaſie and natural, by ſhewing that the whole Clauſe is thus moſt exactly tranſlated: as the Flower of the Pomegranate, ſo are thy Cheeks without a Veil. So he tranſlates the laſt Words, which we met withal before, v. 1. mibbaath letſammatech not within thy locks; but without a Veil. That is, when thy veil is laid aſide, thy Cheeks appear of a moſt lovely colour; for ſuch is that of the Pomegranate-Flower; the pureſt white and red, moſt exactly mixed. V. Orat. in Schola Theolog. p. 37.
[d] V. 4. Thy neck is like, &c.] The neck being compared to the Tower of that goodly Fortreſs, which David made upon Mount Sion, which overtopt all the reſt of the Buildings of the City of Jeruſalem, denotes, among other things, the tallneſs of the whole Body.
built for an armoury] This Tower is ſaid to be built letalpijoth (for an Armory we render it) which the LXX knew not what to make of, and therefore retain the Hebrew Word: and others do but gueſs at its meaning; having no certain Root, from whence to fetch its Original. Aquila tranſlates it Fortifications; but Symmachus tranſlates it heighths: which laſt I have followed, adding another ſignification alſo derived from alaph, to teach or inſtruct.
thouſand bucklers] This Tower it ſeems was adorned with the Shields and Bucklers of thoſe mighty men mentioned 1 Sam. XXIII; and ſuch like Worthies: With which Grotius ingeniouſly compares thoſe precious Stones, which are wont to be the Ornament of the Neck. But what anſwers to this in the Body of the Church, I know not; unleſs we admit the Opinion of R. Solomon and others of that Nation: who will have this to be the place where the Sanhedrim had a Room called in their Language Liskath haggazith, the Chamber or Parlour of ſquare Stones (which ſome Interpreters have thought to be the meaning of built letalpijoth with ſquare Stones) where Judgment was adminiſtred, and their Diſcipline preſerved. Which was the ſtrength and ſupport of the Nation, as the General Council of the Apoſtles and Elders, mentioned Act. XV. was of the Chriſtian Church: who ſetled all doubts and Controverſies, as future Councils were to do, and thereby maintained the Church in order and peace. From which Theodoret doth not much differ, when he ſaith the Church hath many Shields, whereby it is defended. For thou art armed with all the Weapons of the Spirit (ſaith he paraphraſing upon theſe Words) whereby thou eaſily woundeſt thy Enemies, &c. and ſometimes doſt refel them by the Prophets, ſometimes by the Apoſtles; and layeſt open their weakneſs.
[e] V. 5. Thy two breaſts, &c.] The two Paps riſe upon the Breaſt, like Lilies from the Ground: among which if we conceive two red Kids feeding, that were Twins and perfectly alike, they appeared like the Nipples or Teats upon the Paps, to thoſe that beheld them afar off. Thus Bochart explains this Compariſon: which ſets forth the exact proportion, and the pure complexion of the Breaſts; unto which, moſt think the Two Teſtaments, the Old and the New, very aptly anſwer in the Chriſtian Church, juſt as R. Solomon hereby underſtands the two Tables of Stone in the Jewiſh. But they forget that this is a deſcription of the parts of the Church (not of things belonging to it) and can be applied to nothing, that I can think of, but the two Orders of Preachers, that were, one among the Jewiſh Chriſtians, and the other among the Gentiles, as Gregory the Great expounds it. Who thinks theſe are called Twins, becauſe of their perfect agreement and concord in the Chriſtian Doctrine: though one of them bent their endeavours moſt toward the converſion of the Jews, and the other of the Gentiles. And indeed they that taught the firſt Rudiments of Chriſtian Doctrine, went forth by Pairs, as we read Luke X. where Chriſt is ſaid to ſend them forth by two and two; to admoniſh them how neceſſary their concord was; and that they had need to be aſſiſtant, all they could, one to the other in ſuch a difficult Work.
[f] V. 6. mountain of myrrhe, &c.] Here now the deſcription ſtops, and proceeds no further to the lower Members of the Church: which are not particularly commended, but it is only intimated that, in conjunction with their Guides and Directors, they made up a beautiful Body; though for the preſent obſcured by the Night of perſecution, as the firſt Words of this Verſe may be applied. Which Body might be well compared to a Mountain of Myrrhe, and Hill of Frankincenſe, that is, to Mount Moriah and Jeruſalem, ſay the Hebrews (and ſo the Church is called the New Jeruſalem in the Revelation) where the ſweet incenſe made of theſe and other Spices (XXX. Exod. 34.) were continually burnt in the Temple.
I know it is commonly thought that other Mountains (afterwards mentioned, v. 8.) are here meant: about which I ſhall not diſpute. But only obſerve that theſe two, Myrrh and Frankincenſe, were among the moſt precious Spices of thoſe Countries (and therefore here mentioned) as appears by what we read in Athenaeus (L. I. Diepnoſoph. C. 3.) who, ſpeaking of the noble Entertainments, which were made by ſeveral perſons that overcame in the Olympicks, tells us that Empedocles, being a Pythagorean, and eating no Fleſh, when he won the Prize, cauſed an Oxe to be made of Myrrh and Frankincenſe and other precious Spices, which he divided among the Spectators. And (Cap. 8.) he puts theſe two among thoſe things, which were accounted foreign, delicacy. And Hermippus relating what places were moſt famous for ſeveral things, ſaith — foreign that Frankincenſe came out of Syria, Cap. 21. The Verſes alſo of Archeſtratus (L. III. p. 101.) make mention of Syria, and ſay theſe were uſed for Perfumes at Feaſts. The ſame I obſerve in other places of that Author; and therefore have made the alluſion here only to the preciouſneſs of theſe things; which were no where ſo excellent as in thoſe Countries. And I have taken this Verſe to be ſtill in praiſe of the before-deſcribed Beauty: for it is evident, from the following Verſe, he had not yet done with that matter.
[g] V. 7. Thou art all fair, &c.] And here, to comprehend all that could be ſaid, he enlarges the commendation which he began withal, v. 1. and concludes in theſe Words that there was no defect in any part: but altogether they made up a compleat Beauty without the leaſt ſpeck of deformity. Which is not to be applied to every particular perſon in the Church: but, as I have taken it in the Paraphraſe, to the admirable Conſtitution of the whole, in which there was no imperfection.
[g] V. 8. Come with me from Lebanon, &c.] Here now begins a new repreſentation; as appears by this that the Style wherein the Bridegroom ſpeaks is altered; ſhe who hitherto hath been called his Love or Friend, being now called his Spouſe, and never before: though very frequently in the following part of the Song. Which hath moved Interpreters, I ſuppoſe to uſe this name throughout, rather than the other: as the higher and moſt excellent Title.
Theodoret therefore here begins his Third Book, very judiciouſly: and we may look upon this as a deſcription of the Church, coming out of the ſtate of perſecution: and receiving greater teſtimonies of her Saviour's love than ever. For coming from the top of high Mountains, where there were Lyons Dens, and where Leopards inhabited; cannot well ſignifie any thing elſe, than coming from places where they were in danger to be devoured by their Perſecutors: who are compared to Lyons in many places of Scripture.
As for the Mountains themſelves, they are well-known where they were. Only Amana ſome have fanſied to be, that Mountain in Cilicia, called Amanus: which is reckoned among the higheſt; and joined by Aelian with Libanus and Carmel. We read alſo that there were Tygers and Panthers, &c. in this Mountain; which hath been brought to countenance this Opinion. But Judaea and the Neighbouring places, being the Scene of this Poem, we are not to go ſo far off as Cilicia to ſeek for Amana: for as Senir and Hermon were but parts of the ſame Mountains; ſo Amana was a part of Libanus, as Bochartus hath obſerved in his Canaan, L. I. C. 5. And though the lower parts of this Mountain Libanus were very pleaſant; yet the top of it, which is here ſpoken of, was horrid, and inhabited with wild Beaſts. From whence the Spouſe is invited to come into more delightful and ſecure places: for ſhe is compared preſently after to a Garden or Paradiſe, v. 12, 13, &c. And it is no wonder Solomon ſhould have the ſtate of the Chriſtian Church in trouble, thus repreſented to him: it being very ſuitable to the ſtate of the Church of the Jews, when it was firſt formed; being then preſſed by Pharaoh, and many other Enemies afterward, before they came to Canaan.
[i] V. 9. Thou haſt raviſhed my heart, &c.] The firſt Word of this Verſe libbavtini (which is not to be found any where elſe) ſignifies ſome extraordinary motion in the heart. And is tranſlated by ſome, Thou haſt wounded my heart; by the LXX (which we follow) thou haſt taken away my heart: but may as well be tranſlated, Thou haſt taken poſſeſſion of my heart; and deeply engaged my affection. Which is expreſſed by the addition of another name for her, whom he called Spouſe in the foregoing Verſe; and here alſo calls Siſter. Which is only a Word of tenderneſs and indearment, uſed by Husbands to their Wives; as appears by the Book of Tobit; where Raguel calls his Wife Edna, his Siſter, VII. 16; and Tobias call; Sara by the ſame name, after he had married her, VIII. 4, 7.
one of thine eyes, &c.] All the difficulty here is, what may be thought to be meant by one of her eyes, and one chain of her neck. Some take eyes to ſignifie Faith and Charity; others the Church of the Jews and Gentiles; and then one eye muſt ſignifie one glance, one look of thy eyes: but nothing pleaſes me better than the old Interpretation of Alcuinus, who by the Word one underſtands oneneſs or unity: and by the eyes (as v. 1.) the Paſtors and Guides of the Church: And by the one wreath of hair about the neck; the pious unity of the people ſubject unto them.
It may be interpreted alſo, the leaſt glance I have of thee and of thy beauty, mightily engages my love to thee: for the eyes are the very Seat of Love, as abundance of Authors expreſs it.
[k] V. 10. How fair is thy love] The love or rather loves (as it is in the Hebrew) which is here extolled; may ſignifie our love to God, and unto one another. And Ointments, be applied, to all the Graces which flow from thence.
[l] V. 11. Thy lips diſtil, &c.] That which diſtils from the lips, as Honey from the Comb, can be nothing but pure and moſt delicious Doctrine; delivered in ſuch a manner, as to invite all to taſt of it. For this by all ſort of Authors is compared to Honey; and made Xenophon be called the Attick, and Sappho the Pierian Bee: becauſe of the ſweetneſs of his Orations, and of her Poems. Whence the rare Eloquence of Plato, is ſaid to have been predicted by Bees, which came and ſat in his mouth, when he was an Infant: which is reported alſo, by no mean Authors, of Pindar, Lucan, and St. Ambroſe.
honey and milk are under thy tongue] This ſignifies the ſame thing; for theſe were anciently the Food of Infants; and may denote that the Church hath inſtruction for all ſorts. So wide from the truth is the Expoſition of the Doctors in Maimonides (porta Moſis, p. 83.) that this Milk and Honey being ſaid to lie under the tongue, ſignifies the concealment of ſuch truths as are very ſweet, till men be fit to receive them.
the ſmell of thy garments] Garments, wherewith we are clothed, ſignifie, in the New Teſtament, our whole Converſation: and their Perfume therefore denotes not only the excellency of the Chriſtian life; but its being known alſo every where.
like the ſmell of Lebanon] From the Trees in the Foreſt of Lebanon came many ſweet Spices; particularly Frankincenſe; from which ſome think it took its name of Lebanon; though others think rather from laban, white, becauſe of the Snow that lay perpetually upon the top of this Mountain.
[m] V. 12. A garden encloſed,] in the Foreſt about this Mountain Lebanon, Solomon built himſelf an houſe; which we find deſcribed, 1 Kings VII. 2, &c. unto which, no doubt, there belonged a Garden, with Springs, and Fountains, or Receptacles of Water; and all ſorts of Trees, and Plants, and Flowers, that might make it delightful. Unto which, I conceive, he hath reſpect in this, and in the following Verſes.
I know that very good Authors think he here deſcribes a perfect Virgin; like a Garden newly encloſed, in which no Seed hath been ſown: as the Doctors ſpeak in Perke Eliezer, Cap. 21. which hath made ſome Chriſtian Writers apply this to the care of the Church, to preſerve her ſelf pure and undefiled, &c. But it is more agreeable to what goes before, and follows after, to expound it as Theodoret doth of the Church bringing forth not only the fruits of godlineſs and Vertue, but all ſorts and variety of Fruit: like an excellent Garden: and therefore guarded by the ſingular care and Providence of her Lord and Owner, from Tyrants and Hereticks; who like wild Beaſts, or Thieves would deſtroy or deflower her.
a ſpring ſhut up, &c.] The ſame meaning hath a Spring ſhut up, and a Fountain ſealed; that the Waters may be preſerved from dirt and filth: which cannot be thrown or fall into them, to trouble them and make them muddy, when they are ſo ſecured; but they flow purely. And, indeed, in the Prophetical Language the flouriſhing condition of the Church, after it hath been in affliction, is ſet forth by the planting of a Wilderneſs, with all ſorts of the beſt Trees; and by making Fountains break forth, and Waters flow therein, XLI. Iſai. 18, 19. LI. 2.
The LXX (according to the Vatican Copy, and that which Theodoret follows) and the Vulgar Latine, take the ſecond compariſon here, to be the ſame with the firſt; reading it thus, A Garden encloſed is my Siſter, my Spouſe, a Garden encloſed, &c. (juſt like v. 9. and v. 11.) reading, it ſeems, in the Hebrew Gan a Garden, where we now read Gal a Spring. But this doth not at all alter the ſenſe, and therefore need not trouble the Reader.
It is poſſible that in the laſt Words of the Verſe, a Fountain ſealed, there may be a deſcription of the Chriſtian Font, or Baptiſm: to which none were admitted, but ſuch as ſincerely renounced all wickedneſs; reſolving and promiſing to lead a holy life. Which ſenſe Theodoret may be thought to have expreſſed, when he ſaith, the Church is compared to a Fountain ſealed, foreign, as not lying expoſed to all Comers, but only to thoſe who are worthy. Though his next Words ſeem to confine this Paſſage to the Myſteries, in the other Sacrament of Chriſt's Body and Blood. Which they only that are already initiated in the Chriſtian Church can partake of; and not all they neither: but ſuch only as do not after their initiation wallow again in filthineſs; but live accurately, or purifie themſelves by repentance if they fall into any ſin.
St. Cyprian makes uſe of this Verſe, to prove the Unity of the Church; not only in his Book upon that Subject, but in ſeveral of his Epiſtles; ſaying, If the Church be a Garden encloſed, and a Fountain ſealed; how can any man enter into that Garden, or drink of that Fountain who is not in the Church! &c. v. Epiſt. 69, 74, 75. Edit. Oxon.
Cotovicus, in his Itinerary, ſays that there is a Fountain three Miles from Bethlehem Southward, called by this name of Fountain Sealed: to which he went, and was told that water ſtill runs from thence in Pipes to the place where Solomon's Temple ſtood. But he himſelf intimates, that herein he follows an uncertain report.
[n] V. 13. Thy plants, &c.] By theſe Schelachim, young Plants or Shoots and Siens (as the Word ſignifies) we may well underſtand thoſe whom the Apoſtle calls foreign. who had newly received Chriſtianity: and are here repreſented as a goodly Nurſery of Pomegranates. A Fruit in that Country very delicious, and no leſs uſeful many ways: for it was of a grateful ſmell, and had a winy Juice, very refreſhing; and therefore much deſired in thoſe hot places. Theodoret alſo thinks that hereby is ſet forth, the great variety of Chriſtians in the Church; or, as his Words are, the many Orders of Chriſtians that ſhall be ſaved. For there is one Order of Virgins; another of Widows; another of married people; as there are alſo, rich and poor, Maſters and Servants, &c. who all have their ſeveral places and ſtations in one and the ſame Church; as the Grains of the Pomegranate lie in their ſeveral Cells, and diſtinct Cloſets (as they may be called) and yet are all contained in the ſame Shell; and all compoſe one Body.
Camphire] Of Copher, which we tranſlate Camphire; ſee Chap. I. v. 14. Where it is joined with Nard, as it is here. Of which (i. e. of Nard) there were ſeveral kinds; and therefore a Word of the Plural Number is here uſed; as a Word of the Singular in the beginning of the next Verſe: which we in Engliſh expreſs by the ſame Word Spikenard in both places.
[o] V. 14. Saffron, Calamus, &c.] Moſt of the names of theſe fragrant Shrubs or Trees, which we read in the Hebrew Text, are the very ſame with thoſe now in uſe in our, and moſt other Languages. The firſt of them Carcom (Saffron) being not much different from Crocus: from whence that Mountain in Cilicia called Corycus had its name; where the beſt Crocus in the World then grew. The next Canna (which we tranſlate Calamus) is a ſweet Cane or Reed. Cinnamon alſo retains the ſame name: as do Myrrhe (which grew only in the midſt of Arabia among the Sabaeans) and Aloes, which dropt from a Shrub in thoſe Countries; and was reckoned among the prime Spices, as the laſt Words of this Verſe are very well tranſlated.
Chief Spices] In the Hebrew the Words are the top or the head of Aromaticks: which ſignifies the moſt excellent Spices. Juſt as the top of Myrrhe, XXX. Exod. 23. ſignifies the beſt and pureſt Myrrhe; and the top or head of Oil, CXLI. Pſal. 1. the moſt excellent Oil. I ſhall only note further, that Frankincenſe, Myrrhe, Calamus, Cinnamon (called there foreign) are thus joined together by an ancient Poet in Athenaeus, L. IX. Cap. 15. Where Mneſimachus, in a Poem of his called Hippotrophos making a deſcription of a great Supper, which was a Marriage-Feaſt; ſaith at the end of it,
foreign
foreign (it ſhould be foreign I ſuppoſe) foreign, &c.
Where foreign (the attribute of ſmell) which we commonly tranſlate venerable, and is ſo rendred in the ancient Gloſſary, ſignifies moſt excellent. For by that Word the LXX tranſlate the Hebrew negidim, VIII. Prov. 6. excellent or princely things. And ſo noble was the ſmell which theſe Spices gave, that the Poet ſaith it ſhaked the Noſtrils, i. e. ſtrongly affected them: and ſtirred up in the Brain a brisk ſenſe of pleaſure.
I do not think fit to ſeek for any thing in the Church, particularly anſwering to every one of theſe excellent Spices, as Interpreters do: but look upon them only, as repreſenting in general the incomparable Vertues of the Church; and its acceptableneſs unto God. Or, that there are in the Church all things neceſſary to ſalvation: for rare Unguents, and other Compoſitions, were made of the Bloſſoms, Fruit, or Seeds of theſe Shrubs; conducing much to health and long life.
[p] V. 15.] A fountain of gardens, &c. This Verſe Theodoret judiciouſly connects with the foregoing; after this manner: foreign and it (i. e. this Paradiſe or Orchard, as we tranſlate it) hath alſo a Fountain.
A Fountain of Gardens, and Well of living Water, are the ſame thing; as Bochartus hath obſerved in his Canaan, L. I. C. 18. Where he ſhows that Beer which we tranſlate Pit or Well, ſignifies a Fountain, as much as Maajan. Libanus abounds with ſuch Springs (as all great Mountains do) and particularly there is at the foot of it, an excellent Spring; which grows preſently into a River; that waters the whole Plain between that and Tripolis, with a good Stream; whereby the Vineyards, Oliveyards, Fig-yards, and Gardens, which there were very numerous, were all ſupplied. Unto which Theodoret compares the Evangelical Doctrine▪ (according to that of our Bleſſed Saviour's, IV John 10, 14.) only he adds alſo the Law; making Fountain and Well in this Verſe, two diſtinct things; and by the latter imagining the Law to be denoted; becauſe things lay there deep and ſecret, as in a Pit.
[q] V. 16. Awake, O North-Wind, &c.] The ſame Great Perſon thinks the North-wind is here commanded to ariſe, merely that it might be gone (as being pernicious to Fruit) and give place to the South-wind, which is only invited to come and blow upon the Garden, with its ſoft, benign and gentle breath. But moſt Interpreters take it otherways: And ſome imagine that theſe two, being the moſt vehement Winds in thoſe Countries, are called upon to blow; that by their ſtrong ſhaking of the Aromatick Plants, they might make them ſend forth their odours the more plentifully. But it ſeems more reaſonable to think, that theſe two Winds were moſt profitable in their turns, for theſe two purpoſes. Firſt, the North-wind was uſeful to cloſe the Pores of the Trees, and ſhut up their Effluviums; that they might not ſpend themſelves too much, and be exhauſted by perpetual evaporations. And then the Southwind coming in due ſeaſon, opened and relaxed them again: making the Aromatick Gums drop freely; and the ſweet odours fly more actively abroad.
And if this Garden to which Solomon here alludes, had the ſame ſituation, which the Maps and Charts give to that at Jeruſalem (which they place on the Eaſt-ſide of the City, having the Wall on the Weſt) theſe two Winds here mentioned, were thoſe, which alone were deſirable. The Eaſt being biting and blaſting not only in Egypt, XLI. Gen. 6. but in Judaea alſo, XIX. Ezek. 12. and in Aſſyria, IV. Jonah 8. And therefore they defended their Fruits againſt it, that they might not be expoſed to it.
let my beloved come, &c.] There is no doubt but this concluſion of the Chapter, is the voice of the Spouſe; praying her Beloved to favour and proſper his own Plantation, for his ſake as well as for hers: that he might not loſe what He himſelf had deſigned, and ſo happily begun and ſetled in ſuch beautiful Order; but take the pleaſure of ſeeing it grow to perfection.