Exposition of the Song of Solomon, Chapter 1 · Verse 1
Vers. 1.
The Song of Songs, which is Solomon's.
BEfore we enter upon the purpose of this Chapter, or give the division of it, we would first speak to the Title contained, ver. 1.
We account this Title Scripture, it being in the Original, even as other Titles, prefixed to diverse Psalms, as to Psal. 51. 102, &c. In it three things are set down. 1. The nature of this Scripture. 2. It's Excellency. 3. It's instrumental Author, who was made use of, by the Spirit in Penning of it.
First, For the nature of this Scripture, It's a Song. Songs in Scripture, are such Portions, or Books thereof, as were especially intended to be made use of, for the praising of God, the edifying and comforting of his people, in singing of them. Three sorts of them were in use amongst the Hebrews (as the Titles of our Psalms do clear, and as they are mentioned by the Apostle, Eph. 5. 19.) 1. Psalms, such were used, both with voice and Instruments. 2. There were Hymns (so the 145 Psalm is intituled) such in the matter of them, were wholly made up of praise, and what immediatly led to that. 3. There were spiritual Songs, which were more extensive in the matter, taking in Histories, cases, and exercises of all sorts; and might be sung with the voice, without Instruments, either publickly, or privatly. Of this last sort, is this Song, intended to be made use of in the praises of God; and so composed, both for matter and manner, as it might best attain that end, and prove edifying and comfortable also to Believers, in their singing of it.
2. The excellencie of this Song is exprest in this, that it's A Song of Songs, A most excellent Song, this being the manner how the Hebrews expresse their superlatives. While it is called A Song of Songs, it's compared with, and preferred to, all other Songs: And we conceive the comparison is not only betwixt this and humane Songs; But, 1. It's compared with, and preferred to, all these which Solomon wrot, and it's preferable to all these 1005 mentioned, 1 King. 4. 32. 2. It's compared with all other Scriptural Songs, such as is recorded, Exod. 15. and Iudg. 5. &c. Of all which, this is the most excellent, as being, 1. Purposly intended to treat of the most choise and excellent subject, to wit, Christ and his Church; which is not done upon particular occasions, as in other Songs, but is the great purpose that is only designed and pursued. 2. It treats of Christ and his Church, in their most glorious, lively, and lovely actions, to wit, his care of, and his love unto, his Church, and that in it's most eminent degree; and also, of her love to him, in it's various measures and workings. 3. It's in a most excellent manner composed, by way of conference and sweet Colloques betwixt these two parties, having in it many excellent expressions, and variety of them, well interwoven with sundry cases of several sorts, to make the whole draught the more taking and excellent. 4. It's set forth in a most lovely, excellent, majestick stile and strain, which exceedingly ravishes and captivats affections, making the love contained in it, sweetly savour and relish through the beautifull garment of borrowed expressions, which is put upon it. 5. It's a most excellent Song, in respect of it's comprehensivenesse; here is an armory and store-house of Songs in this one, where there is something treasured up for every case, that may be edifying and comfortable, which will not be so found in any other Song; there being something here suiting all sorts of Believers, under all the variety of cases and dispensations, wherewith they are exercised; and also, all the relations under which the Church standeth: All which, should commend this Song unto us.
It is recorded of the Hebrews, that whatever Scripture was delivered in a poetical …rame, they accounted themselves specially bound to take notice of that, and to get it by heart; and indeed it is not for nought, that some Scriptures, and not others, are casten in that mould; and something of this, as the intent of the Holy Ghost, may be gathered from Moses his putting his last words in a Song, Deut. 32. that they might be the better remembred.
The 3. thing in the title, is the Penman made use of by the Spirit, in the writing and recording this Song: It's Solomon, a great man, rich, wise, yea an elect Saint; Yet one, who had also fallen into many foul faults, whom the Lord hath suffered to die, without recording expresly any thing of his recovery, though we make no doubt of it; which (because Bellarmine, lib. 3. de Iustif. Chap. 14. pag. 368. Tannovius and others, are at pains in contradicting this, yea, Augustine doubts of it, because nothing is directly recorded of his recovery) we shall endeavour to make clear from these considerations,
First, From the Lords promises to him, 2 Sam. 7. 14, 15. where these three things are observable, which the Lord undertakes concerning him. 1. That he will be to him a father. 2. That he will correct him with the rods of men, if he shall sin; which saith, he would not eternally punish him. 3. That he would not do with him, as he did with Saul, whom he rejected; he would not take away his mercy from Solomon, as he had done from him: And if no more were in these Promises, but what is temporal, there would be no great consolation in them to David (whose consolation is one chief part of the scope of that place.) Beside, these promises, Psal. 89. 31, 32, 33. (which are the same with these, 2 Sam. 7.) are looked upon as special evidences of God's love, and peculiar Promises of his Saving-Covenant.
2. When he is born, the Lord gives him his name, yea, sends Nathan, 2 Sam. 12. with this warrand, to name him Iedidiah, because the Lord loved him; which cannot be a love flowing from any thing in him, as if he had been well pleased with his carriage, (Solomon had not yet done any thing good or evil) but it must be a love prior to his works, and so not arising from his good deeds, and therefore not cut off by his sins; which being like the love, God had to Iacob, before he had done good or evil, Rom. 9. 11. must speak out Electing love, as it doth in that place.
3. He is made use of by the Spirit, to be a Penman of Holy Writ, and a Prophet of the Lord; all which, are by our Lord, Luke 13. 28. said, to sit down with Abraham, Isaac and Iacob, in the Kingdom of Heaven; and there is no reason to exclude him, seing that universal (all the Prophets, &c.) would not be a truth, unlesse he were there: And though some wicked men have prophesied, as Balaam did, yet are they never accounted Prophets of the Lord, as Solomon was, but false Prophets and Inchanters; neither were they Penmen of Holy Writ; who were, as Peter calleth them, 2 Pet. 1. 21. Holy men of God, speaking as they were inspired by the Holy Ghost.
4. Neither are the peculiar Priviledges he was admitted unto, to be forgotten; by him the Lord built the Temple, by him the Covenant was explicitly renewed with God, 1 King. 8. 9. and his prayers are often particularly mentioned, to be heard; yea, after his death, some testimonies are recorded of him, which cannot consist with his rejection: See 2 Chron. 11. 17. where the wayes of Solomon are put in, as commendable with Davids, though there were defects in both; and this being immediatly after Solomon's death, it would seem he left the worship of God pure, and so had turned from his Idolatry, though all the monuments of it, were not abolished. And especially in this, he was singularly priviledged, that, in a most lively way, he was the Type of our blessed Lord Jesus, in his Intercession, Reign, and peaceable Government: Beside, that by particular Covenant, the Kingdom of Christ, and his descent from him, was established to him.
5. It's of weight also, that it seems more than probable, that Solomon wrot Ecclesiastes after his recovery; it being neither amongst the Proverbs, nor Songs which are mentioned, 1 King. 4. 32. And in it, he speaks out the experience he had both of folly and madness, and the vanity he had found in all created things, even when he had perfected his Essay of all the possible wayes of attaining, either the knowledge of their perfections, or satisfaction in the injoyment of them.
The Scripture therefore, hath not left his recovery altogether dark; yet, as to any Historical narration thereof, the Lord hath so ordered, that he passeth away under a cloud, for these good ends:
First: Thereby, Solomon is chastised with the rods of men (even after death) upon his name; for, his miscarriages are set down expresly, but his recovery (as to any direct testimony thereof) is past over.
2. By this, the Lord maketh his displeasure with Solomon's wayes, known; though he had favour to his person, and gave him his soul for a prey.
3. Thus the Lord would affright others from declining, and hereby teacheth his people, to be afraid to rest upon Gifts; yea, or upon Graces, seing he hath left this matter so far in the dark, as might yeeld an occasion (as it were) to question the eternal condition of Solomon.
4. It may be also, that Solomon after his recovery, did never recover his former lustre, nor attain to such a profitable way of appearing in God's publike matters, for which formerly he had been so observable: For so it is taken notice even of David, after his fall, that his following life is stained, as different from what went before; therefore it is the commendation of Iehoshaphat, 1 Chron. 17. 3. that he walked in the first wayes of his father David, which certainly, is not done to condemn David's state after that time, but to leave that mark (as a chastisement) on his failings: And seing Solomon's were greater, therefore may this silence of his recovery, be more universal as to him.
Before we draw any thing from this, by way of use, I shall answer a doubt, and it is this, How can all these thousand and five Songs, mentioned, 1 King. 4. 32. be lost, without …ronging the per…ection of Canonick Scripture? Or, what is come of them? Or, what is to be accounted of the losse of them?
Ans. We say, 1. The Scriptures may be full in the articles of faith, even though some portions thereof, which once were extant, were now a-missing; except it could be made out, that some points of faith were in these Books, which are not to be found in other Scriptures. 2. Yet, seing it is not safe, and it wants not many inconveniences, to assert that any Book once designed of God to his Church, as a canon or rule of faith and manners, should be lost. And seing, it is not consistent with that wise Providence of his, whereby he hath still carefully preserved the treasure of his Oracles in his Church, We rather incline to say, that though these Songs were possibly useful, and might be written by the Spirit's direction; yet, that they were not intended for the universal edification of the Church, nor inrolled as a part of his Word, appointed for that end. Neither can it be thought strange, that it should so be; for, that a thing be Scripture, it's not only needful, that it be inspired, but also that it be appointed of God for publike use. It's not improbable, but Isaiah, Moses, David, Paul, and others might have written many moe writtings, upon particular occasions, or to particular persons, which were useful in themselves for edification; and yet were never appointed of God to be looked upon, or received as Scriptures for publike use in his Church: So do we account of these Songs mentioned in the objection, and other writings of Solomon, now not extant: And it may be the Spirit hath pitched on this Song, to be recorded, as the sum and chief of all the rest; as he did pitch upon some particular Prayers of David and Moses, &c. passing by others.
And Lastly, We are rather to be thankful, for the great advantage we have by this, than anxiously to inquire, what hath become of the rest.
There are four things, we would propose for use, from the Title of this Song.
First, That singing of Believers cases, even their several cases, is allowable: Or, that singing of diverse and different cases, yea, even their saddest cases, is not inconsistent with, but very agreeable unto, the work of praise: Ye see, this is a Song for the nature of it, which Song is to be sung, yet for matter, exceeding comprehensive of all sorts of cases, and these various.
There are (amongst others) five cases, in which to sing, doth sometimes stumble, at least, stick much with those who are weak and tender; All which, we will find cleared in the Brides practice of singing this Song.
First, It's doubted, if sad cases should be sung, seing, Iames 5. 13. it's said, Is any man merry? let him sing Psalms. Ans. It's true, these who are merry should sing, but not only they, no more then only they who are afflicted, should pray; It's not our case, nor our chearful disposition, but the duty that should be respected in this work of praise; yea, we should sing, for chearing our disposition, and mitigating and sweet…ing our crosses: So doth the Bride here sing her suffe…ings, Chap. 1. 6. Chap. 5. 7. when she was smitten; yea, her de…ertions, she putteth these also in a Song.
2. It's stumbled at sometimes, to sing complaints of our own sinfulnesse, and to turn our failings into Songs; What matter of cheerfulnesse, is there in these, may one think? But we say here, she doth so, mine own Vineyard have I not kept (saith she) Chap. 1. 6. I sleep, &c. Chap. 5. 2. It's a ground of cheerfulnesse, that we may sing over these unto God, with expectation to be pardoned and delivered from them, as Psal. 65. 3.
3. When the matter is different from our case, some thinks it's hard to sing such Psalms. Ans. Certainly in this Song, there are different, yea, contrary cases; yet none can think, but a Believer may sing it all at one time. Yea, 2. There had never then, been a Psalm sung in publick; for in no Congregation, can all the members ever be in one case. 3. The same might be objected against publick Prayers also, seing there may be many petitions that are not suitable to all joyners; yet hath the Lord commanded both publick Praying and Praising.
4. When the matter, which is sung, is above us, being a thing we have not yet reached, and so cannot assert it in our particular condition as truth, As these words, Psal. 18. 20, 21. I have kept his ways, &c. Ans. By this Song, all, at least most part of Believers, are made to sing many things, beyond their own attainments possibly; yea, Chap. 8. that phrase, My Vineyard which is mine, is before me, is of that same extent, with that, Psal. 18. 20. Yet will not any think, that the Spirit propounding this Song, and that Psalm, as a subject for publick praise, did ever intend that none should sing it, but such as were as holy as David; yea, it would seem, that if either David or Solomon, had stuck to the absolute perfection which these words seem to hold forth (if they be expounded according to the strict rule of the Law, and be not taken in an Evangelick sense) that neither of them would, or could have sung them: yea, it's observable, that in this Song, there are spots mentioned; and not keeping of the Vineyard, Chap. 1. is one part of the Song, as well as keeping of it, Chap. 8. is another.
How then may we joyn in these? Ans. 1. We sing not our own sense, and experience only, but what may attain the end of praise, which is attained, in our acknowledging what others have reached, though we our selves come short. 2. Not only our own case, as particular members, is to be sung; but in publick we take in the praises of the whole body. 3. That expression, Chap. 1. 6. Mine own Vineyard, &c. holds forth the sense she had of her negligence, not as if she had no way done her duty, but she confesseth her failings in it; which she sings to the praise of that free grace, that had pardoned her. Again, the other expression, Chap. 8. 12. My Vineyard which is mine, is before me, expresseth her sense of her sincerity, blessing God for it, and refreshing her self in the acknowledging of it: and both these may agree, as to some measure, in the Believers experience, at one and the same time; though, when the Believer sinneth more grostely, they do not so well agree to him, except in respect of different times and cases.
In praising then, we would neither simply look to our frame, nor to the matter in it self, which is to be sung, nor to the cases we are in, as if these were the warrand of our singing, or the rule to regul… …s in it; but unto these three things. 1. The end where…ore singing is appointed. 2. The command. 3. The notion or consideration, in respect of which, the Believer joyneth in the duty of praise.
The ends are principally three. 1. Glorifying God, and making his praise glorious: thus Histories of the Lords dealing with his people of old, and thus the cases of others, in our singing of them, serve to that end, that he did such works, that such a case was once sung to him, and such a Saint was so dealth with; otherwise, we might scruple to sing, Psal. 44. We have heard with our ears, our fathers have told us, and other Scriptures, as well as cases: And so the most part of the subject of praise, and the Book of the Psalms, would be laid aside as uselesse, and not so much as to be read; for we ought not to read, or say an untruth, more then to sing it.
A second end is, edifying of others with whom we joyn, as well as studying edification our selves: So, Col. 3. 16. the end to be proposed in singing, is, teaching and admonishing one another, in Psalms, and Hymns, and spiritual Songs. And suppose, some found themselves unsutable in their own case, to the purpose that is to be sung, yet will it not teach them what they should be, and admonish them because they are not such?
A third end we are to aim at in singing, is our own chearing and refreshing, making melody in our hearts to the Lord, Eph. 5. 19. Which ariseth not alwayes from the matter simply considered, as it holds true in our own experience: But, 1. from our consciencious going about it, as a piece of worship to God, and so doing, we are accepted in that. 2. From the heartsomenesse of that soul-refreshing exercise of praise; and so that Scripture which might be more sadening in meditation to us, yet should be chearing in praise, because it's then used in that Ordinance. 3. From the possibility that is herein discovered, of attaining such a blessing, frame, or experience, because once a Saint did attain it: and since they were men of the like passions, and infirmities with us, why may not we aim at, and hope to be made Saints of the like graces with them, since they were, what they were, by the grace of God? 4. From this, that it was once made good in another, which mercy should be a ground to us, to mention it to the Lords praise. 5. From it's being a part of Scripture, appointed for his praise, whither it agree with our case or not: That being the end wherefore it was designed to be sung, is a sufficient warrand, for our joyning in the singing thereof.
Secondly, We would consider the command we have, not only to praise, but to praise in these words of David, and other Penmen of holy Psalms; for which cause, God hath furnished his Church with Songs (but not so with Forms of Prayers, to which he would have us astricted) and that for preventing doubts concerning the matter: For, 1. If God did propone these songs to be sung, then they are fit to praise him. 2. If he did allow none to sing them, but such as had no hesitation or scruple to assert them, with application to themselves; then, either never should they be sung, or never in publick: But, 3. Did he not appoint them to be used in David's time? And joyners then were not all of one size; Sure, they had never been committed to publick use, if none might have joyned in singing them, but these who could sing them from their own experience: Or, will a Believer be challenged for praising God, in the rule and words laid down by him? Certainly not: However he may be challenged, if he be not sutably affected in the singing of them.
Thirdly, We would consider the notion, or capacity under which Believers joyn in this duty; for they joyn either as parts of the whole Church, and so they go about their part of the duty of praise (as the matter holdeth true in any member indefinitely, even as they joyn in prayers) so being that which is sung, be allowed matter for that end: Or, they joyn as true Believers, and then what points out infirmity, they look on it as agreeing to their flesh; what points out sincerity, they as spiritual, though not perfect, joyn on that account in the thankfull acknowledging of it; what confesseth a sin, if guilty, they acknowledge it, if not, they blesse God they are preserved by grace, yet they are made to see their corruption, which hath the seed of that sin in it, and take warning; as in singing the 51 Psalm is requisit, when all are not under that guilt, which David there confesseth.
A fifth case in singing, which hath been matter of doubting to some, is, when they are put to sing with others, who possibly are strangers to God. Ans. Such may be cleared from this, that the Bride joyneth with the Daughters of Ierusalem, often they have a share in holding up this Song; so doth she go to the Watchmen, being willing to joyn with them who smote her: And certainly this and other Songs, being to be sung in publick in the Congregation, and suc… Congregation, as none will plead that it ought to have been separate from, it's clear they joyned, and that upon the account of the former grounds.
The second thing we are to observe for use, is from the commendation of this Song, being for it's excellency A Song of Songs: and it is this, that, the Believer hath the choisest …ong, and most excellent mirth in the world; not such songs or joy as the world hath, or giveth, Ioh. 14. …7. Yea, their songs, are such songs, as none can learn, but themselves, Rev. 14. 3. Ohow happy and chearful a life might a Believer have, if he did not sometime marr his own comfort! All is most excellent which he hath, his songs are so, for they have the most excellent subject, to wit, Christ, Psal. 45. and the most excellent grounds of rejoycing, and most solid; the largest, sweetest, and most comfortable allowance in the world. Considering all this Song together, though it hath sundry sad and perplexing cases, yet it is most excellent: Or, right thoughts of Christ, will make every condition sweet, and a song; Nothing will come wrong to a Believer, Christ, Christ maketh up all, and maketh all excellent: every condition with him is excellent; whoso covets him, coveteth what is best; whoso neglects him, neglects what is only worth the seeking, and what can only afford a song to the owner: And it is clearnesse in Christs worth, and an interest in him, that turns all conditions into a song.
Thirdly, From the Author (I mean the Penman) consider, that piety and tendernesse is not unbecoming, but is rather an ornament to the most noble, most rich, and most wise men in the world: It's a greater glory to Solomon, and a greater evidence of his eternal good condition, that he was acquainted with, and taken up in holy exercises, than that he was a King; yea, places, parts, riches, &c. are beautiful, when made subservient to piety; Piety maketh these to shine in Solomon: And the Spirit also maketh use of natural and moral wisdom, which the Lord had bestowed upon him, to set out deep mysteries in these writings; which shews, that the Lord would have any measure of these gifts he hath bestowed on us, adorned with the exercise of grace, and made subservient to his glory. Also we may see here, that much businesse in mens common affairs, and a tender walk, are not inconsistent; if men would prudently manage their time, they might have accesse to their imployments, and keep a spiritual frame also, as Solomon, David and others did. It's our corruption, and not the multitude of lawfull imployments, that distracts us: David went home to blesse his own family, in the midst of publick affairs, 2 Sam. 6. 20.
Fourthly, From the consideration of the Penman, (stained with such faults) made use of, by God in the composition of this Song; we may observe, 1. That neither place, parts, nay, nor graces, will exempt any man from falling: O Believers, what need is there to be watchful and humble! May not these examples of David, Solomon, Peter, &c. lay your pride, and put you to your arms, and necessitate you to be upon your watch? Who of you, will claim to Solomon's knowledge, experience, or priviledges? Yet even he, the Penman of this sweet Scripture, had his affections to God cooled, and became an offence even to this day; what is spoken of his fearful backsliding and fall, being still a rock of offence, upon which many still break their necks? 2. There may be much corruption dwelling beside much light and grace, and yet, the one not fully put out, or extinguish the other. 3. Grace hath fitted and made use of many a knotty Tree for the Lords work; for what Solomon naturally hath been, may appear in his carriage (seing men's sinfull carriage and way, is but the product of the natural corruption that is in their heart) notwithstanding he is thus made use of. 4. Corruption mayly long under grace's feet, and grace may attain to a great height, and yet corruption may again strangely break out, and grace be brought very low: What knowledge had Solomon? What presence and clearnesse had he gotten by the Lord's appearing to him? What hearing of P…ayer? How usefull was he in God's work, in building the Temple, ordering all the Levits, &c? and continued thus eminent for many years, even till he was well stricken in years, and then fell so foully? How may this strike us with fear? It's much to win fair off the Stage, without a spot, Be humble, and he that standeth, let him take heed lest he fall. 5. Grace can wash foul spots out of Believers Garments, seing no question Solomon was washen; and as he was recovered, so grace is able to recover the Saints from their most dangerous a…d fearfull backslidings. 6. Sometime the Spirit will honour the Penmen of Holy Writ, by mentioning and recording their names, other times not; as is clear from some Books, unknown by whom they were written; the Lord doth in this according to his pleasure, and as he seeth it may tend to edification.