Exposition of the Song of Solomon, Chapter 8 · Verse 1-2 – Verse 3
BRIDE.
Vers. 1.
O that thou wert as my Brother, that sucked the brests of my Mother, when I should find thee without, I would kiss thee: yet I should not be despised.
Vers. 2.
I would lead thee and bring thee into my Mothers house, who would instruct me: I would cause thee to drink of spiced Wine, and of the juice of my Pomegranate.
THis Chapter carries on the copy of that spiritual communion, which is betwixt Christ and the believer: The Bride speaks most here, and the neerer she come to a close, her expressions become the more massy. It may be divided into these parts, 1. The Bride continueth, and heightens her one great request, of more intimate familiarity with Christ; which is propounded, amplified and pressed, with the infinuation of her successe, and after-carriage, in the first four verses. 2. The daughters of Ierusalem being charged by her, v. 4. break out with a commendation of her, v. 5.—3. She forbears to owne them, but proceeds, vers.—5. to speak to him (as loath to be interrupted or diverted) with two further petitions: The first whereof, is for fixednesse in her fellowship with him, that it be not lyable to the frequent interruptions of a declining heart, vers. 6, 7. The second, is for these not yet brought in, v. 8. 4. The Bridegroom replyes to this last suit, in good words and comfortable, vers. 9. From which, in the fifth place, she gathers a comfortable conclusion to her self, vers. 10. which she confirms, vers. 11, and 12. 6. The Bridegroom gives his farewell-request unto her, vers. 13. Which seventhly and lastly, she meets with the ardent expression and putting up of her first, last, and great suit to him, to wit, that he would make haste, that is, haste his coming for compleating her happinesse, beyond which she hath nothing to say, and untill which, she is never silent, Rev. 22. 17. So then, this Chapter doth consist of seven parts, according to the several intercourses of the speakers.
In the first part, the Bride first propounds, and amplifies, or qualifies her suit, vers. 1.—2. It's pressed with motives, vers.—1, 2. 3. Her attainment and successe in her suit is mentioned, vers. 3, 4. And 4. her care of entertaining Christ, is recorded, vers. 4.
The suit is in the first words, O that thou wert as my brother: This I conceive looks not mainly to Christ's incarnation, but to something that might have been by believers obtained even then before his incarnation, and may yet be desired by these who now love him: but, that which is chiefly intended in these words, is the following forth of the love-strain of a heart-longing for Christ's company, in the terms and expressions that are in use amongst men: It hath been ever thought unseemly for Virgins, too familiarly to converse with men that are strangers, even though they were suited for by them, this hath been cause of reproach to many; but, for brethren and sisters to be familiar, hath not been subject to mistakes: They who are in that relation may use more freedom, than without offence can be used by others; Therefore, Abraham fearing to call Sarah his wife, gave her out to be his sister, that their conversing together might be the lesse suspected; thus, the scope here is to presse, that Christ would condescend to be so homely with her, as she with boldnesse and without fear might converse with him: O! (saith she) that thou wert so familiar with me, that I might confidently converse with thee, as a woman may do with her brother: and because, there is great odds betwixt brethren that are of the same father, yet born of diverse mothers (as Ioseph, Simeon and Iudah were) and brethren that are also of the same mother (as Ioseph and Benjamin were, who therefore more dearly loved one another) she doth therefore add that qualification, that sucked the brests of my mother, that is, such a brother as hath been conceived in the same womb, and nourished by the same brests (mothers being then both mothers and nurses to their own children) whereby, a brother in the most neer and warm relation is signified: In sum, The sense is this, O! if thou wert to me so condescending, as a brother is to one born of that same womb with him, that I might with the more freedom, boldnesse and confidence, and sensible out-letting of my affections, converse with thee: Such sensible breaking forth of affections, we find to have been betwixt Ioseph and Benjamin, Gen. 43. 34. She looks upon all the familiarity that she had attained, but as that which might be amongst strangers, in respect of that which she longed for and expected: and that this is the scope of this part of the Allegory, the words after do clear, then I would kiss thee, and not be despised, or reproached for it; whereas now in her present condition, which had much of estrangement in it, any claim she made to Christ, was by tentation cast in her teeth, and she upbraided, as if it were unsuitable for her to carry so to him; but (saith she) if thou would condescend to me, and be familiar with me as a brother, I would not be ashamed for any challenge of that kind.
This suit, and it's qualification, import, 1. That there should be much loving tendernesse betwixt these that are in so neer a relation as this, to be born of one mother, &c. 2. That mothers who bear children, and are fitted to give suck, should not decline that duty to their children, The giving of such being a duty no lesse natural, than bringing forth, where the Lord hath put no impediment to the contrary in the way. 3. It imports, that there are steps of accesse to Christ, and degrees of fellowship with him, beyond any thing that the most grown believers have attained: There is somewhat of this, even by the Bride to be wished for, that she hath not yet attained. 4. There ought to be no haulting or sitting down, in any attainment of neernesse with Christ, till it be brought to that measure that no more can be enjoyed, and till it be at the utmost height that is possible to be attained. 5. To have sensible warmlinesse, and condescending familiarity from Christ, and confident freedome with him, is the believers great design; that is, to have him as a brother: And these two, to wit, confident freedome with Christ, and his warm condescending to them, go together; which the reasons following will clear. They are set down in seven motives, or advantages, which his being as a brother would bring along with it to her; and hereby it will be further cleared, what it is that is here intended. The 1. is hinted at in these words, when I should find thee without: when, is supplied, and the words read in the Original, I would find thee without: Now (saith she) I have sought thee often without, and have for a long time not found thee (as Chap. 3. 2, 3. and 5. 6, 7.) but if thou were thus familiar with me, I would have thy company every where, and think no shame of it. This suppons, 1. that Christ may be without, or at a distance, even with his own Sister and Spouse: The most sensible manifestations have interruptions. 2. When Christ is without, or at a distance, then the believer's work is to seek him till he find him; he loves not to be separate from Christ, and therefore he pants after his manifestations: An absent Christ, and a seeking, painful, diligent believer, should go together. 3. That where Christ is familiar, all interruptions of presence are easily superable, yea, more easily superable then to others, with whom he is not so familiar and intimat; he may be found by them even without, that is, in cases that have in them some obstructions unto intimat fellowship, as without is a place that is not convenient for familiar communion. 4. It's a great benefit to a believer, to have Christ's presence easily recoverable, or recovered; It's no small mercy to find him when he is sought. Other things rising from this expression may be gathered from Chap. 3. 2, 3. and 5. 6, 7. 5. In general, from all these arguments we may observe, that they all include advantages to the believer, yet she makes use of them as motives to presse her suit; which sayes, That whatever may be any re… advantage to a believer, doth sway much with Christ.
The second reason why she desires this, is, that she may imbrace and kisse him, and it follows on the former (as each of them depends upon another) I would find thee without (saith she) and I would kisse thee, having found him, she would with delight let out her affections on him. Kisses amongst men, are the most kindly evidences of their love, as was cleared, Chap. 1. vers. 1. upon these words, Let him kisse me: His kisses are kindly intimations of his love to her; and therefore her kissing of him must be a most sensible flowing and abounding out-letting of her affections on him, as affectionat relations do when they kisse one another; It's much to the same purpose, with what she said, Chap. 7.—12. There will I give thee my loves: In sum, if thou wert familiar with me (saith she) when I find thee, I would sensible, confidently, and with freedom solace my self in thee, which now I dar scarce do when I find thee, being possessed with fear of thy removal. The difference between this expression, and that in Chap. 7.—12. seems to be this; There, she desired communion with him, that her heart might be by his presence disposed (to say so) for letting out her love on him, and that she might have the opportunity to do it: Here, she desires that he would manifest himself more familiarly, that with the greater holy boldnesse and confidence, she might satisfie her self in pouring forth her love, by spiritual soul-imbracings, and kissings of him whom she loved. This imports, 1. That there are degrees in the way of believers letting out their love on Christ, as there is in his manifesting of himself to them; There are sometimes they give him their love, when they have no accesse to kisse him; and other times they are admitted to kissing of him, as at sometimes he doth them. 2. The more familiarly his love lets out it self on them, the more doth their love flow out on him. 3. It's a mercy to the believer, and highly prized by him, to have accesse to kisse Christ, and to let out his heart and love on him. 4. It sayes, that at all times believers will not get themselves solaced in Christ; This is an exer…ise to which their heart doth not frame, till he familiarly manifest himself; they cannot kisse and embrace him, untill his embracements come first. More particularly, if we consider the scope of these words, I would kisse thee, and that, without: they imply, 1. A more present sensible object, such as may be kissed: Whence, Obs. Christ's familiar out-letting of himself, makes … exceedingly obvious unto the believer; it makes him so sensibly present, as he may be in a spiritual way embraced and kissed. …. It holds out the out-letting of the believers love on him: From which, Obs. 1. The great duty of one that finds Christ, is to love him, and to let the heart flow out on him. 2. This should be done whenever, or where ever, Christ is found; and so soon … opportunity is offered, the heart should close with it without delay. 3. Familiarity with Christ will not be displeasing to him, but exceedingly acceptable; otherwise, this could be no motive to presse her suit.
3. Kissing him, imports, both a holy confidence, and satisfaction or delight, in her letting out her heart upon him: Which shews, that it's sweet not only to have Christ loving us, but to get him loved; and so this is both satisfying to her, and acceptable to him.
The third motive or reason (which depends on the former two) is, yet I should not be despised, or, they should not despise me: that is, although I found thee without, and were seen kissing thee, and by confident boldnesse delighting in thee; yet, if thou wert familiar with me as my brother, and according to the neernesse of that relation would familiarly owne me, neither men, devils, tentations, nor any thing else, would have accesse to despise, upbraid, or reproach me for it, I would be confident against all; as a Virgin that is shewing her respect to her own born brother, needs fear no reproach from that. Obs. 1. Believer… are subject to be despised, even the beloved Bride of Jesus Christ is not freed from this tryal, to be little esteemed of, even as the offscourings of all things, to be reproached and shamed by men (as she was, Chap. 5. 7.) to be baffled (to say so) as an hypocrite, by the devil and tentation, as Iob was, Iob, Chap. 1. and 2. 2. Believers are not senslesse or stupid, when reproached or despised, they may be affected with it, and my endeavour rightly to have it prevented, or removed. 3. Often the more tenderly that believers let out their affection on Christ, or their zeal for him, they are the more subject to be despised; for, when she kisses Christ, she looks upon despising then▪ as waiting on her, if he prevent it not. 4. Christ's familiar presence, or, his being as a brother owning his Bride, is the great thing that guards off, and prevents despising, and procures freedom from reproach, or at least is a Bull-wark to the soul against reproaches: It's no little advantage that familiarity with Christ brings alongst with it; for, by his owning of believers, either their carriage is made so convincing, that malicious mouths are stopped, as having nothing to say against them; or they are so sustained, under all these outward or inward despisings, that they trouble them not, and so they are to them as if they were not. 5. Christ's keeping up of himself, is the dispensation under which the believer is most obnoxious to be despised: The devil, tentations, and men, usually cast up to them then, Where is their God? Psal. 42. 9, 10. and that pierces them: So our Lord was dealt with on the Crosse: Iob calls this the Lords renewing of his witnesses against him, whereby (as it were) tentation is confirmed in what it asserted.
There follows in the second verse, four moe arguments, she makes use of to presse her suit: We heard of three in the first verse; The fourth is in these words, I would lead thee: The word in the Original, signifies such a leading, as useth to be in triumph, a leading that is joyned with respect and honour to the person who is led. Christ leads his people as a shepherd doth his flock, or a nurse her child; and this signifies tendernesse in him, and weaknesse in them: The believer again, leads Christ, as a servant or usher doth the master, or as men do Kings and victorious Conquerors whom they honour; and this suppons statelinesse in him, and respectivenesse and attendance in the Bride, she looks upon him as a glorious, magnificent person, in whom, and with whom, she desires only to triumph. In sum, the meaning is this, If (saith she) thou wert as my brother, when I found thee my self, I would not soon quite thee, but wait with all honourable attendance upon thee. Obs. 1. Honourable attendance on Christ, and respective service, is a duty that well becomes believers. 2. To give him this honour, is a thing which they mainly aim at. 3. It's a great mercy to them (and they will so look upon it) when they are helped, in a way suitable to his Majesty and statelinesse, to wait upon him, and do him service. 4. Christ's familiar presence, both gives believers the occasion, and also the fitnesse and disposition, for giving him this honourable attendance; she speaks here, as if one would say to another whom they respected, If thou wert in our quarters, I would wait on thee, and think it a favour to have the opportunity to do so: This, or the like, is alluded unto here.
The fifth Argument follows on this, and it is, I would bring thee into my mothers house: This is a resolution, to perform what she had practized, Chap. 3. 4. and was spoken to there: The sense is, If thou wert familiar with me (saith she) I would usher thee in to the Church, whereof I am a member, for the good of all the family; as if a Virgin, living in her mothers house, should presse one whom she loved, and with whom she might be familiar as with a brother, when she had found him without, to go in and abide with her in her mothers house, as the greatest evidence of her respect, and that they of the family might have the benefit of his company, as well as she: So it is here. And it shews, 1. That she would leave no respect, that was possible to her, unexercised towards Christ; She would not only honour him her self, but she would endeavour to have him made known to others, that they might have a high esteem of him also: Believers whom Christ is familiar with, they will not be satisfied with any respect they can put upon him, but are careful to have him known, and honoured by all others that live in the Church with them. 2. That in her seeking for him, she minded the publick good of the Church, as well as her own: which teacheth us, to propose to our selves the publick good, as well as our own particular advantage, whenever we haunt the means, wherein we are called to seek him. 3. That she thought it a great mercy, to be any ways useful for the good of her mothers house: And so believers will look upon it, not only as their duty, but also as their mercy, to be useful to others. 4. That Christ's presence, familiarly manifested to particular believers, doth exceedingly capacitat them, for being usefully instrumental in the Church wherein they live.
The sixth Argument amplifies this, from the benefit that she she would have by his being brought into her mothers house, in these words, who would instruct me; That is, then she would instruct me, if thou wert there: the Ordinances in the Church, whereby believers are edified and instructed, would then be lively and profitable, in a greater measure than formerly: Whereby it appears, that by Mother, is understood the visible Church; for, there only are the Ordinances which do instruct; and by the Bride, is understood particular believers, because it is to them that these Ordinances become the power of God unto Salvation. Or, the words may be read, Thou would instruct me; that is, if thou wert brought to the Church, thou by thy Ordinances would teach me. The scope in both these readings is one, To shew, that by Christ's presence in the Church, she expected to be taught, which she looked for no otherwise, nor by any immediat way, therefore, she would have him there. Obs. 1. The most grown believer needs instruction, and is still a Scholar while he is in the Church upon earth. 2. The Ordinances in the visible Church, are the means, whereby Christ ordinarily teacheth his people; otherwise, there were no force in this reasoning, to desire him to her mothers house, that she might be instructed. 3. The most eminent believer, even the Bride of Jesus Christ, is no above the reach of Ordinances, but is to be instructed by them in the visible Church. 4. Believers should endeavour the enjoyment of Christ's company in the same Church that was their mother, and seek to be instructed there, and should not endeavour to carry Christ away from their mother-Church. 5. Christ hath a more full way of manifesting his presence in his Church at one time than at another; even as also at different times, there are different measures of his manifestations to particular believers. 6. Christ's presence in his Church and with his people, singularly furthers their edification and instruction, and gives a blessing to the Ordinances. 7. Believers, when in a right frame, will account it no little mercy to be instructed by Christ in his Ordinances, and to have the word blessed unto them. 8. The most sensible and full manifestations of Christ, should not, yea will not, lessen the esteem of the Ordinances; but both should, and will put the Lords people in a capacity to be edified by them, and will incline and fit them to profit under them.
The last motive is taken from the entertainment she would give him; If (saith she) thou wouldst familiarly manifest thy self, and if once I had found thee, and gotten thee brought to my mothers house, then I would cause thee to drink of spiced wine, of the juice of my Pomegranate: In a word, I would entertain thee as well as I might, and thou should be very welcome, and kindly taken-with, as Guests, who are respected, use to be. By spiced wine, and the juice of the Pomegranate, is understood the most excellent entertainment; as in these Countries, it's like (as we may see from Prov. 9. 2. and Song, Chap. 5. 1.) they used to mix the wine they gave their friends, that it might be the more favoury. Now through this Song, by such similitudes are understood the graces that are in believers, as, Chap. 4. 10, 13. &c. Chap. 5. 1. and in sum, the sense comes to this, if thou wert familiar with me, and by thy presence in my mothers house, were making the Ordinances lively, then I would feast thee on my graces, and my love, faith, hope, &c. (which are to thee, more savoury than wine, with which men use to entertain their most special friends) should flow out abundantly on thee. Hence, Obs. 1. That believers design and aim, at the feasting and entertaining of Christ, when they have his company, as well as to be entertained thereby themselves. 2. It's no little mercy to get respect to Christ discharged▪ and a believing soul will think it no small priviledge to get him to entertain, if he have wherewith to entertain him. 3. Christ's coming to a soul brings sufficient provision for his own entertainment: The Bride makes no question, but there shall be a feast, if he will come; and if he come, not, there will be, nothing but emptinesse there: She doubts not, but if once he would come to her mothers house, his presence would make enough of good provision. 4. The Lord respects even the offer of welcome from his people, when he is not actually entertained as they would: or though they be not in case for the time to entertain him, yet their serious desire to do it, is very acceptable to him; Otherwise, this would be no argument for our Lord Jesus, to grant her suit.
Vers. 3.
His left hand should be under my head: and his right hand should embrace me.
The third verse is the same, and to the same scope with vers. 6. of Chap. 2. and the words being the same in the Original, we conceive they will read better here as they are there, His left hand is under my head; Here, it is, should be under my head, but should is supplyed: And so the words hold out here (as in Chap. 2. 6.) a return, which the Bride had to her suit; Our Lord Jesus coming, and putting in his left hand under her head, and as a kind brother taking her in his arms, answereth her suit, and satisfieth her desire: This agrees best with the words, as they were formerly used, Chap. 2. 6. and with the scope here. The verse following confirms it also, where she chargeth the daughters not to stir him up, which suppons him to be present: So we find the same charge following the same words, Chap. 2. 7. as also, her finding him, and bringing him to her mothers house, is followed with the same charge, Chap. 3. 5. and she is said to be leaning on him here, vers. 5. and yet is by the daughters commended, and not despised, which is a proof that he was present; for, this is it that made her not to be despised. The meaning then is, Now (saith she) I have obtained what I desired, and he is become very friendly and familiar with me, like a brother, which was my desire. And this shews, 1. that Christ easily condescends to his longing Bride, to give her such a degree of his presence as she called for; and that he doth this so suddenly, is great kindnesse and confidence: Christ will in this sometimes condescend very quickly to the desires of his longing people. 2. That she observes and acknowledgeth it; It's no lesse duty to observe and acknowledge a return, than to put up a prayer. 3. Christ hath a singularly tender way of communicating his love, and of embraceing his people, he can take them in his arms, and make much of them, when he sees it fit. 4. There is a sweet satisfaction, and unspeakable heart-quieting refreshment to be found in Christ's arms; She thinks it so good to be here, that she speaks of it with much complacency, and carefully sets her self not to have it interrupted in the verse following.