Annotations Upon the Books of Poetry, Song of Solomon · Chapter 7
CHAP. VII.
Verſ. 1. HOw beautifull are thy feet with ſhooes, O Princes daughter!] For this Title given the Spouſe, ſee the Note, Pſal. 45.13. Many Expoſitors hold that it is the daughters of Jeruſalem, that doe here ſet forth the beauty of the Spouſe in the ſeverall parts of her body; and their maine reaſon is, becauſe they judge it not proper that Chriſt ſhould ſpeak of himſelfe that which we find, ver. 5. The king is held in the Galleries. But nothing is more frequent in the Scripture, then for men to ſpeak of themſelves in a third perſon: I make no queſtion therefore but that it is the Bridegroom, that gives this following large deſcription of the Spouſes beauty; for who elſe indeed was fit to ſpeak of thoſe parts mentioned in this and in the following verſe, but he who was both her maker and her husband, Iſa. 54.5. And for the order that he obſerves herein, in that he begins here with the feete, and ſo goeth upward, whereas before, Chap. 4.1. he began with the head, and ſo went downward; the ground of this, I conceive, is, not only that by this variety this Song might be made the more delightfull, but alſo eſpecially becauſe intending in the firſt place to praiſe her for that which did at preſent chiefly commend her to him, to wit, her returning to him after her late ſtraying, under this expreſſion, How beautifull are thy feete, &c? Upon this mention of her feet, he takes occaſion from thence to proceed by degrees upward in deſcribing the other members of her body. Now for the underſtanding of the firſt clauſe, How beautifull are thy feet with ſhooes! we muſt know, 1. That by feet in the Scripture, is uſually meant the motions or goings of the feet; ſee Eccleſ. 5.1. and conſequently that as by the beauty of the Spouſes feet, may be meant literally the modeſty, gravity, and majeſty of her gate, and particularly the lovelineſſe and acceptableneſſe of her preſent return to Chriſt; ſo alſo ſpiritually may be meant thereby the admirable progreſſe of the Goſpel, by reaſon of the zeale and diligence of thoſe that preached it, the welcome they ſhould find amongſt the people; according to that, Rom. 10.15. How beautifull are the feet of them that preach the Goſpel of peace, &c! as likewiſe the amiable converſation of Chriſtians, their carefull walking in the truth and obedience of the Goſpel, and zeale in running the wayes of Gods Commandements. And 2. that in the beauty of the Spouſes ſhooes there is an alluſion to the coſtly trimming, wherewith women in thoſe times uſed to adorne their ſhooes; whence it is, that we read, Iſa. 3.18. of Gods threatning to take away the bravery of their tinkling ornaments about their feet; as likewiſe, that the wearing of ſhooes was in thoſe dayes a ſigne of thoſe that were in a free, and joyfull and proſperous eſtate and condition, as going barefoote, was on the other ſide a ſigne of bondage and affliction; ſee 2 Sam. 15.30. & Iſa. 20.4. So that by the beauty of the Churches ſhooes is meant, the bliſſe and comfort of Chriſtians walking in the liberty wherewith Chriſt hath made them free, Gal. 5.1. having their feet ſhod with the preparation of the Goſpel of peace, Eph. 6.15. in that being aſſured of reconciliation by the Goſpel of peace, they ſhrink not for any ſharpneſſe or troubles they meet with in their way; as it was now with the Spouſe: before every ſmall thing diſcouraged her, Chap. 5.3. I have put off my coate, how ſhall I put it on? whereas now nothing could hinder her from following after Chriſt.
The joynts of thy thighs are like jewels, &c.] That is, neate and comely; the work of the hands of a cunning workman; that is, one that is a choice workman for making ſuch things. By the joynts of the thighs is meant, either the bones that turn and move in the hollow of the thighs, or rather the hollowneſſe wherein the hip or thighbone is moved or turned about. And indeed the word in the Original, which we tranſlate joynts, is derived from a word that ſignifieth turning, or turning about. Now this ſignifieth the ſtraight and comely ſtature of the Spouſe, and her ready and decent mooving of her body in her going in a due and comely poſture. And ſo likewiſe it may ſignifie the Churches ſtrength and concord, and her upright dealings and Goſpel-like converſation. As for the laſt clauſe, the work of the hands of a cunning workman, that hath in the myſtical ſenſe reſpect to God, who as he hath with incomprehenſible wiſdome moſt curiouſly framed all the joynts in our bodies, ſo he is alſo the author of his peoples new being; and therefore he calls Iſrael, even as they were a righteous people, a branch of his planting, and the work of his hands, Iſa. 60.21. and it is he that workes all our works in us, and for us, Iſa. 26.12. ſee 1 Cor. 12.6.
Verſ. 2. Thy navel is like a round goblet, which wanteth not liquor.] It is in the Hebrew, which wanteth not mixture, for which ſee the Notes, Pro. 9.2. & Cant. 5.1. And he meanes a goblet full of ſome precious liquor, even to the very brim, like Davids cup, that is ſaid to run over, Pſal. 23.5. which makes ſuch a bowle the more lovely and beautifull; for the drift of the Bridegroome in this compariſon, is not only to imply the plenty of nouriſhment, which from the navel is conveyed to a child in the mothers womb (to the hinting whereof even the roundneſſe of the goblet is ſignificant, becauſe that makes it the more capacious) ſee the Notes, Job 40.16. & Pro. 3.8. but alſo to ſet forth the beauty of the navel, which God hath made to be an ornament to the belly, and ſuch that in regard of its curious ſhape, the roundneſſe, hollowneſſe, and the windings and circlings in it hath ſome reſemblance of a goblet, that is artificially wrought, and turned with roundlets for the adorning of it. And hereby, as all Expoſitors agree, that vertue is meant whereby new converts are formed, and nouriſhed, and cheriſhed in the womb of the Church, which may be applyed ſeverally: either, 1. To the grace of Regeneration it ſelfe, whereby thoſe that are begotten againe and made new creatures, are ſecretly fed and nouriſhed, as the child is in the mothers womb by the navel, being made carefull to cheriſh thoſe principles of grace and good deſires that are wrought in their hearts; which may well be compared to a goblet, which wanteth not liquor, becauſe this grace is never quite loſt, but it is as a well of water, ſpringing up into everlaſting life, Joh. 4.14. ſee alſo, Joh. 7.38. 2ly, To the Miniſters or Miniſtry of the Goſpel, whereby the firſt beginnings of grace are cheriſhed and encreaſed, Gal. 4.19. Which wanteth not liquor; in that the Church ſhall never want that liquor of ſaving doctrine, wherewith the work of grace muſt be cheriſhed in her children, Matth. 28.20. And 3ly, To the Sacrament of Baptiſme, which is the outward ſeale of our Regeneration; of the laver whereof it may well be ſaid, that it wanteth no liquor, becauſe from thence plenty of inſtruction and comfort may be fetched for poore Chriſtians upon all occaſions.
Thy belly is like an heap of wheat, &c.] That is, ſay ſome, a ſtack of wheat-ſheaves, or rather a heap of wheat-corne, that is round and riſing, broad beneath and narrow above. And hereby is ſignified, either, 1. the Churches fruitfulneſſe, in regard of the multitude of children, which ſhe continually brings forth unto God; in regard whereof, as ſhe may be well compared to a woman big with child, Revel. 12.2. whoſe belly may be well ſaid to be as a heap of wheat; ſo her numberleſſe iſſue may alſo be ſaid to be as a heap of wheat in the floore of the Church, which keep cloſe together, being united together by one and the ſame faith, and the bond of charity and love one to another. And 2. The abundant proviſion, wherewith the Church is ſtored for the feeding of all that belong to her charge. And hence it is that ſome have applyed this particularly to the Lords Supper, (as they did that before of the Spouſes navel to the Sacrament of Baptiſme) becauſe this Ordinance is appointed for the ſtrengthening of the faith of true believers. As for that laſt clauſe, ſet about with lilies, ſome think, that there is an alluſion therein to the cuſtome of making hedges about their ſtacks of wheat, and that the intention of theſe words is to ſhew, that Chriſtians are as a heap of wheat, fenced about, not with briars and thornes, but with lilies, that is, by their innocency and blameleſſe converſation. But I rather think that in this expreſſion, there is an alluſion to a cuſtome of adorning their heapes of new wheate in the joyfull time of harveſt with flowers and garlands; and that accordingly the drift of this clauſe is to ſhew, either, 1. That Chriſtians are gloriouſly adorned with the gifts and graces of Gods Spirit: or 2ly, That the food of the Church is ſweet and pleaſant, and the meanes of much ſpirituall joy to Gods people. Becauſe the belly is the ſeat of the bowels, therefore ſome underſtand that which is ſaid here of the Churches bowels of compaſſion and ſweet tender affections, which ſhe ſheweth to others in ſeeking their ſpirituall good. But the former Expoſition is juſtly preferred.
Verſ. 3. Thy two breaſts are like two young Roes, &c.] See the Note, Chap. 4.5.
Verſ. 4. Thy neck is as a tower of Ivory.] Some underſtand hereby Solomons throne of Ivory, 1 Reg. 10.18. being the rather induced to think ſo, by comparing this place with that in Neh. 8.4, where the pulpit of wood, whereon the Levites expounded the Law unto the people, is in the Hebrew tearmed a tower of wood. But 1. Becauſe we reade in the Scripture of Ivory houſes, 1 King. 22.39. & Amos 3.15. and of Ivory palaces, Pſal. 45.8. And 2. Becauſe in the following branches of this verſe, the compariſons that are uſed, are taken from places that were famouſly known in thoſe times, I ſee not why it may not be very probably thought that it was ſome particular tower of Ivory, that is here intended. The Bridegroom had before compared the neck of his Spouſe to the tower of David, Chap. 4.4. for which ſee the Note there: But here now to a tower of Ivory, and that to ſhew how exceeding pure, and white, and ſmooth, and bright it was. And accordingly hereby is noted, either the purity and glorious beauty of thoſe graces, which were before intended by the Spouſes neck, as faith, &c. or elſe of the perſons intended thereby, namely the Miniſters and Governours of the Church, See the Note, Chap. 4.4. how pure and precious their doctrine ſhould be, and how holy and blameleſſe they ſhould be in their converſation.
Thine eyes like the fiſh-pools in Heſhbon, by the gate of Bathrabbim.] Heſhbon was a goodly City in the Country of the Reubenites, Numb. 32.37. that was formerly the royal City of Sihon, King of the Amorites, Numb. 21.26. and here it ſeems there were very goodly fiſh-pools, that were a great ornament to this City, and for the plenty and pure clearneſſe of the waters, and for their curious and artificial making, were very famous throughout the Land of Iſrael; and they were, as is noted here, by the gate of Bathrabbim, which is by interpretation, the gate of many, ſo called, it ſeems, either becauſe it was the place of Judicature, or the Market place, and ſo multitudes of people reſorted thither; or rather, becauſe ſuch multitudes of people were ſtill going in and out at this gate, fetching water from theſe fiſh-pools. Now to theſe fiſh-pools by the gate of Bathrabbim, the Bridegroom compares his Spouſes eyes, as before to doves eyes, Chap. 1.15. & 4.1. to ſhew how clear, and bright, and lovely her eyes were. And if by the Churches eyes, (according to what is before noted in thoſe forecited places) we underſtand the faith and knowledge of Chriſtians, this ſignifieth how rich and plentifull their knowledge is, how quick-ſighted they are to ſee the truth, and to look into their own and other mens actions: Or if hereby we underſtand thoſe that are Teachers in the Church, then hereby is ſignified, how uſefull and gracefull they are to the Church; they are abundantly repleniſhed with wiſdom, that ſo the people may flock to them for inſtruction and counſell, as men do to ſuch pools to draw water; and by them may receive clear and full ſatisfaction, and be abundantly repleniſhed with ſaving knowledge, as with the waters of life. Some adde that the Churches eyes are compared to theſe pools of Heſhbon, with reſpect to her frequent powring forth of abundant tears, both for her own ſinnes, and the ſins of others. See Jer. 9.1. & 31.9. & Zech. 12.10. And others ſay, that the Scriptures are the Spouſes eyes, that are here compared to the fiſh-pools of Heſhbon, by the gate of Bathrabbim, becauſe every man may freely go to them, to draw from thence of the water of life, and may therein, as in a glaſſe, Jam. 1.23. diſcover the ſpots in his ſpirituall face, and ſo waſh them off. But I take the firſt applications of the ſimilitude, to be farre moſt genuine and agreeable to the intention of the Holy Ghoſt.
Thy noſe is as the tower of Lebanon, which looketh toward Damaſcus.] Though there might be a tower in that houſe which Solomon built in or nigh unto Jeruſalem, which was called the houſe of the forreſt of Lebanon, 1 King. 7.2. (for which ſee the Note there:) yet becauſe Lebanon was a mountain in the utmoſt North-border of the Land of Iſrael, and Damaſcus lay North-ward from Lebanon, I doubt not but that there was a tower alſo built by Solomon in that mountain. See the Note, 1 King. 9.19. and that it was purpoſely built, that it might be a watch-tower and Frontier Garriſon, to ſecure the Land againſt the incurſions of the Syrians from Damaſcus, which was their chief City, Iſa. 7.8. And this, I conceive, is the tower of Lebanon that is here intended; and that thoſe words, which looketh toward Damaſcus, are added purpoſely to diſtinguiſh it from the other tower of Lebanon, which was in or nigh unto Jeruſalem. Nor need it ſeem ſtrange to us, that the Bridegroom ſhould here compare his Spouſes noſe, that is indeed one of the chief ornaments of the face, to a tower; if we conſider 1. That it is not with reſpect to the greatneſſe of that tower, that this compariſon is made, but with reſpect to the beauty of that building, to imply a noſe fair and beautifull, not crooked but ſtrait, well-featured and well proportioned: 2. The nature of this Poem, which being a Paſtorall, the language therein is ſuited to that of ſhepheards, and country people, who are wont to compare their loves to any thing that is ſtrange, wonderfull, and glorious in their eyes; And 3. That the myſticall and ſpirituall ſenſe of every paſſage muſt be principally reſpected, as they have reſpect to Chriſt and his Spouſe, the Church; for ſo here the Churches noſe is compared to the tower of Lebanon, which looketh toward Damaſcus, the uſe whereof was to obſerve and diſcover the firſt motions of their enemies, the Syrians, that ſo they might in time be armed againſt them, thereby to ſignifie, 1. The watchfull care of the Church for the preſervation of her ſelf and children againſt all the attempts of her enemies, and that eſpecially, by the vigilant care of her watchmen, the Miniſters of the Goſpel, who are for this end ſet in places of eminency above others, that they may be as towers of defence for the ſecuring of the people. 2. The Churches wonderfull ſagacity in diſcovering the ſecret frauds of her enemies, and the dangers that are coming upon her: The noſe is the inſtrument of ſmelling; and ſuitable hereto God hath given his Church ſuch an eminent gift of ſolid judgement and diſcretion, and diſcerning of ſpirits, 1 Cor. 12.10. that his people are able to ſmell out Satan his errors, and cunning ſtratagems, even when he appears outwardly as an Angel of light, ſee 2 Cor. 2.11. & Rev. 2.2. and ſo by this means they are inabled to arm themſelves againſt approaching dangers; yea and hereby they can diſcern things that differ, and ſo do only ſavour the things above, and bend all their force to make ſure to themſelves things eternall. And 3. The Churches courage and magnanimity in ſtanding out againſt dangers, and reſiſting the attempts of her enemies thus diſcovered, manifeſted in her outward carriage and behaviour.
Verſ. 5. Thine head upon thee is like Carmel.] Carmel was a high mountaine in Phaenicia, exceeding glorious and beautifull, becauſe of its fruitfulneſſe; whence is that, Iſa. 33.9. The earth mourneth and languiſheth; Lebanon is aſhamed, and hewen down: Sharon is like a wilderneſſe, and Baſhan and Carmel ſhake off their fruits. And hence it is, that the Bridegroom compareth the head of his Spouſe to Carmel; And this ſome think he doth with reſpect to ſome curious tire or ornaments, it may be ſome garland of flowers, after the manner of Country Brides, ſhe wore upon her head, which made her head like unto Mount Carmel; But rather it is ſpoken with reference to her head it ſelfe; Thy head upon thee is like Carmel; That is, Thy head which ſtands above the reſt of thy body, is as goodly and beautifull as Carmel; or, it as farre excels all other womens, as Carmel is above all other Mountaines. Some reade this, as it is in the margin of our Bibles, Thine head upon thee is like crimſon; and this alſo may referre to the coſtly and beautiful attire, which ſhe wore upon her head, fit for her that was a Princes daughter, ver. 1. or it may rather imply, that her head was ſtately and full of Prince-like Majeſty. But however that which is principally intended is, that the mind of the Church is filled with all wiſdome and knowledge, and adorned with all the goodly graces of Gods Spirit; or that through the grace of God in Chriſt crucified, ſhe is very lovely and amiable in Gods ſight.
And the haire of thine head is like purple.] This alſo ſome referre to the purple-filletings, or haire-laces, or ſome other ſuch like trimming, wherewith her haire was adorned; Or, it may ſignifie that her haire was of a bright and lovely colour, or Prince-like beautifull; for ſcarlet and purple were uſually worn by Princes. And according to the interpretation formerly given of the Spouſes haire, Chap. 4.1. this may ſpiritually ſignifie, 1. That the Churches outward profeſſion is very glorious. 2. That her thoughts, and purpoſes, and affections, were holy and heavenly, and dyed, as it were, in the blood of Chriſt; yea and 3ly, that Chriſtians themſelves are adorned with the righteouſneſſe of Chriſt, and many precious graces, and thereby made very comely and beautifull in Gods ſight.
The King is held in the galleries.] Or, as it is in the Hebrew, bound in the galleries. So…e Expoſitors give this to be the meaning of theſe words, that there is no King in the world, but if he ſhould once come to behold the beauty of the Church, he would be ſo raviſhed therewith, that he would deſire continually to ſatisfie his eyes with the ſight thereof, and deſpiſing all the glory of the world in compariſon of her beauty, would mind nothing elſe but the beholding of that. But I rather think that the Bridegroome, as it is uſually in the Scripture, ſpeakes here of himſelfe in a third perſon, The King is held in the galleries; that is, when king Solomon, as he walkes in his galleries, eſpyeth thee, he is preſently ſo captivated, and chained with thy beauty, that he cannot move but ſtands gazing upon thee, as not being able to ſatiſfie himſelfe with beholding of thee. The galleries of Kings uſed to be hanged with rich purple hangings; and to theſe, it ſeemes, the Bridegroome doth here allude; affirming, that as her haire was bound in her haire-laces, ſo was he bound in thoſe galleries by beholding her beauty; ſee the Note, Chap. 4.9. And ſo the meaning is, that Chriſt, the true Solomon, is ſo exceedingly delighted with the graces of his Spouſe the Church, that he is even tyed to her with the bands and cords of ſuch a firme conjugal love, that he cannot keep his eyes off her, nor cannot but abide with her for ever; he is held in his galleries; that is, ſay ſome, in the particular Congregations of his people, where his love will engage him to be ſtill with them unto the end of the world; ſee Hoſ. 2.19. Iſa. 62.4. Ezek. 37.26. & 48.35. & 2 Cor. 6.16.
Verſ. 6. How faire and how pleaſant art thou, O love, for delights!] That is, for the manifold delights, which by reaſon of thy beauty, thou yieldeſt both to me, and to others that converſe with thee; ſee Iſa. 66.10, 11. The Bridegroome having elegantly ſet forth the beauty of his Spouſe in many ſeverall parts of her body, here he winds up all in this patheticall expreſſion of admiration, How faire, and how pleaſant, &c! Thereby implying, that in regard of all the particulars before mentioned, and ſo in regard of all the reſt of her body, which he had not named, her beauty was ſo wonderfull great, that there were no words whereby he could expreſſe it, How faire, and how pleaſant, &c! And ſo withall there may be in theſe words a reaſon couched, why he had ſaid in the foregoing verſe, that the King was held in the galleries, namely, becauſe her beauty being ſo admirable, it was no wonder, though the king was captivated with a conſtant deſire of beholding her; ſee the Notes, Chap. 1.15, 16. & 4.7, 9.
Verſ. 7. This thy ſtature is like to a Palm-tree.] That is, In regard of this thy ſtature, which I have particularly deſcribed, and which conſiſts indeed in the due proportion of all the members, thou art like to a Palm-tree, to wit, in that thou art, 1. tall, as the Palm-tree is, as the Poet in a like expreſſion ſets forth the comelineſſe of a woman, Longâ procerior alno: 2. Straight and bolt-upright, which is alwayes eſteemed very gracefull in women; and 3. Strong, freſh, and flouriſhing, and ſo likewiſe in other particulars; for which ſee the Note, Pſal. 92.12. where it is ſaid, that the righteous ſhall flouriſh like the Palm-tree. And in all this the Holy Ghoſt intends to ſet forth, not only the tranſcendent eminency of the Churches dignity, and beauty, and glory, but alſo the magnanimity and heavenly mindedneſſe of Chriſtians, who are ſtill looking upward, and have their converſation in heaven, Phil. 3.20. and the continual progreſſe and growth of the Church, till they come at laſt, Ʋnto the meaſure of the ſtature of the fulneſſe of Chriſt, Eph. 4.13.
And thy breaſts to cluſters of grapes.] In the Original it is only cluſters: and indeed it is generally ſaid, that the fruit of the Palm-tree growes in cluſters. But becauſe in the following verſe they are called cluſters of the Vine, therefore, I conceive, was the word renderd by our Tranſlators, cluſters of grapes. And to ſhew that theſe cluſters of grapes are not unfitly joyned with the Palm-tree, mentioned in the foregoing part of this verſe, Expoſitors tell us, that in thoſe Countries they uſed to plant their Vines by their Palm-trees, that ſo the Vines claſping about theſe trees might thereby be born up. However, having commended the goodlineſſe of his Spouſes ſtature, the Bridegroom takes occaſion from thence againe to ſet forth the beauty of her breaſts, (though of them he had ſpoken before, ver. 3.) becauſe when women grow up in ſtature, then their breaſts ſwell and grow great; And this is that which he intends in ſaying her breaſts were like to cluſters of grapes, to wit, that they were fair, and big, and full of milk, as thoſe are of wine. Now whether we underſtand this, according to the expoſition formerly given of the Churches breaſts, Chap. 4, 5. either of the Paſtors and Teachers in the Church, or the two Teſtaments, the old and the new, the meaning of the compariſon is cleare, to wit, that the Scriptures are abundantly repleniſhed with wholeſome nouriſhment, and ſuch as may be, like cluſters of grapes, both for meate and drink to the ſoules of Gods people: and that Miniſters muſt be alwayes as breaſts full of milk, for the ſatiſfying of the ſpirituall hunger and thirſt of the children of God committed to their charge.
Verſ. 8. I ſaid, &c.] As if he ſhould have ſaid, I promiſed, and I will make it good; Or, rather, I did firmly hereupon reſolve and determine thus with my ſelfe, I will goe up to the Palm-tree; that is, I will climb up into this my Palm-tree, I will converſe with, and enjoy the love and delights of this my deare Spouſe. And ſo the meaning is, that Chriſt would joyne himſelfe to his Church, and be with her, and converſe lovingly with her, as with his dearely beloved Spouſe: I will take hold of the boughes thereof; that is, ſay ſome Expoſitors, that I may climb up thereby into this my Palm-tree. But becauſe it is generally ſaid, that the Palm-tree, though very tall, hath no boughes growing out on the ſides of the body of it, but only on the top, and that all the fruit it beares groweth there, therefore I rather think that by laying hold of the boughes thereof is meant, either that he would prune them and dreſſe them, or elſe rather that he would take hold on them, and gather the fruit that was growing thereon. And ſo it implyes how tenderly carefull the Bridegroom would be over his Spouſe for her good and welfare; or his reſolution to delight himſelfe in her beauty and love; which in reference to Chriſt, doth import two particulars principally concerning his dealing with the Church, to wit, 1. that he pruneth and purgeth every true Chriſtian, and particular Congregation, (for theſe may be meant by the boughes of this Palm-tree) to make them the more beautifull and fruitfull; according to that, Joh. 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit; and 2. that he takes exceeding great delight in the gracious diſpoſition and holy converſation of his Church and people.
Now alſo thy breaſts ſhall be as cluſters of the Vine.] That is, Thou ſhalt become more and more freſh, and ſweet, and lovely, both in mine eyes, and in the eyes of others. That which is promiſed here is, that by the preſence of Chriſt in his Church, and his tender care to doe her good, ſhe ſhould not be barren nor unfruitfull in the knowledge of our Lord Jeſus Christ, 2 Pet. 1.8. but, ſhould bloſſome, and bud, and fill the face of the world with fruit, Iſa. 27.6. and ſo ſhould yield the more delight to him, and the more plentifull nouriſhment to her children.
And the ſmell of thy noſe like apples.] This may be taken two ſeverall wayes; namely, 1. Of the breath which came out of her noſtrils, that this ſhould be ſweet as the moſt odoriferous apples; ſee the Note, Chap. 2.5. ſo that all that approached neare her, ſhould be delighted with the favour of her ſweet breath. And if we take it thus, then the ſpirituall meaning may be, that the breathing of the Church in her Teaching and holy conference ſhall be exceeding ſweet and delightfull; ſee 2 Cor. 2.14. And ſo it is the ſame with that, Chap. 4.11. for which ſee the Note there. Yea and look as the ſweetneſſe of the breath, is a ſigne that the inward parts are ſound and good, ſo the ſweet breath of the Church and people of God, is a ſigne that the hidden man of the heart is uncorrupt. And 2ly, Of the ſweetneſſe of that which is ſmelt by her; the ſmell of thy noſe ſhall be like apples, that is, thy noſe by drawing in a pure, and ſweet, and heavenly ayre, ſhall refreſh thy inward parts, as when the ſpirits are refreſhed with the ſmell of apples; meaning, that Gods people ſhould by the ſweet breathings of Gods Spirit be quickned and refreſhed in the inner man; Or, the ſmell of thy noſe, that is, that which thy noſe ſmelleth, ſhall be like apples, thy graces and gracious converſation, (eſpecially in regard of thoſe graces for which the Spouſes noſe was, ver. 4. compared to the tower of Lebanon) ſhall yield a ſweet fragrant favour to thy ſelfe; and conſequently alſo both to me and others; yea thou ſhalt perceive that the ſweet ſavour of thy good report and fame by reaſon hereof is ſpread abroad farre and neare. Thus, I ſay, I conceive, the Holy Ghoſt doth ſet forth the bleſſed effects of Chriſts drawing neare to his Church here in this world: though others, I know, take the whole verſe to be a figurative expreſſion of Chriſts perfect conjunction with his Church in the kingdome of heaven, and the unſpeakable pleaſure, which he will take in her there for ever and ever.
Verſ. 9. And the roof of thy mouth like the beſt wine, &c.] The Spouſe had formerly ſaid of her beloved, Chap. 5.16. His mouth (or, his palate) is moſt ſweet; for which ſee the Note there; and here now he returnes a like expreſſion of his high eſteeme of her; And the roof of thy mouth like the beſt wine; meaning that her breath or ſpeech was exceeding ſweet and delightfull. And that which is ſpiritually intended hereby is, 1. That the doctrine of the Church is ſweet and pleaſant to poore ſinners, full of ſpirit and life, chearing and refreſhing the ſad hearts of Gods people like wine, Pro. 31.6. ſee Pro. 9.2. 2ly, That Chriſt takes great delight in the faithfull diſpenſing of this word of his grace amongſt the children of men, and in the prayers and praiſes which they offer up to God; and 3ly, That the communication and ſpeech of the faithfull is ſweet and gracious, and ſuch as tends to the edifying of others, like generous wine, gladding the hearts of their brethren, and exceeding delightfull to Chriſt; according to that, Pro. 23.16. My reins ſhall rejoyce, when thy lips ſpeake right things. As for the following words, For my beloved, that goeth down ſweetly, it may be renderd according to the Hebrew, which goeth ſtraightly (or, according to righteouſneſſes,) to my beloved; and they that thus reade the words underſtand them to be a deſcription of the beſt wine, much like that, Pro. 23.31. When it mooveth it ſelfe aright; for which ſee the Note there. And indeed thus men are wont in theſe times to ſpeak of wine, when it lookes brisk and ſparkles in the cup, Ay, this is right. But who is meant in thoſe words, For my beloved? I anſwer; This indeed makes this place very intricate; the rather becauſe this is uſually the expreſſion, which the Bride uſeth concerning the Bridegroom; which hath made many Expoſitors take this whole verſe as ſpoken by the Bride. But methinks it is moſt evident, that this, with all that went before from the beginning of this Chapter, is ſpoken by the Bridegroom in commendation of the Bride. And accordingly there are three other anſwers given by Expoſitors for the reſolving of this Queſtion; for, 1. Some take it thus, that when the Bridegroom had ſaid, The roof of thy mouth is like the best wine, then the Bride interpoſed the following words, for my beloved, &c. As if ſhe had ſaid, If the roof of my mouth be like the beſt wine, to be ſure it is only ſo for my beloved, no body elſe muſt drink or taſt of it. 2ly, Others hold, that the whole verſe is ſpoken by the Bridegroom, only in thoſe words, for my beloved, he pleaſantly mentions that loving expreſſion which was ſo frequent in his Spouſes mouth, as if he had ſaid, The roof of thy mouth is like the beſt wine, as thou uſeſt to ſay, for my beloved. And 3ly, (which I like the beſt) Others think that the meaning of the Bridegroom in theſe words is only this, that the roof of her mouth was like that choice wine, which at his banquets he uſed to bring forth for his choiceſt and beſt-beloved friends. Every way the intent of the words is much the ſame, namely, that the doctrine of the Church is acceptable to Chriſt; or intended for the making known of Chriſt, or for the chearing and refreſhing of the beloved members of Chriſt. And then the laſt words, Cauſing the lips of thoſe that are aſleep to ſpeak; that is an hyperbolical expreſſion of the mighty efficacy of ſtrong excellent wine, as if one ſhould ſay, that ſuch wine is able to revive a dead man, or to make a mans tongue run when he is faſt aſleep, or to make dull, ſtupid, ſleepy-headed fellowes, very fluent and eloquent in ſpeaking; as indeed ſtrong wine is wont to make men talkative, and to be given to babling, as Solomon ſaith, Pro. 23.29. yea to affect a kind of fineneſſe and eloquence in ſpeaking, Faecundi calices quem non fecere diſertum? I know that ſome by wine, cauſing the lips of thoſe that are aſleep to ſpeak, underſtand wine, that makes men overcome with the ſtrength of it, to ſpeak as if they were aſleep. And ſome reade the words, as they are rendered in the margin of our Bibles, Cauſing the lips of the ancient to ſpeak, who are indeed ſometimes by reaſon of weakneſſe duller and heavier of ſpeech. But the former both tranſlation and expoſition are clearely the beſt. To be ſure ſuch is the mighty efficacy of the doctrine of the Goſpel, that it will quicken thoſe that are dead aſleep in ſinne, and make even the tongue of the dumb ſing, as it is, Iſa. 35.6. and even when Chriſtians are moſt drowſie and ſleepy, if the word comes once to have the word of life dwell plentifully in them, this will make their tongues as the pen of a ready writer, their language will be holy and pious, they will talke much of the things of God, and of Chriſt, and they will not be able to forbeare, according to that, Act. 4.20. We cannot but ſpeak the things which we have ſeen and heard.
Verſ. 10. I am my beloveds, and his deſire is towards me.] As if ſhe ſhould have ſaid, (for theſe are clearely the words of the Spouſe) I ſee it is ſo, by theſe ſweet expreſſions of his love, which I have now heard from him; I ſee we doe alike love one another. But ſee the Notes, Chap. 2.16. & 6.3.
Verſ. 11. Come, my beloved, let us goe forth into the field: let us lodge in the villages.] The Spouſe ſpeakes here after the manner of thoſe, that dwelling in the City doe ſometimes walk out into the field, or goe to their Country-houſes to take the ayre, and to take notice how the Spring comes forward, and how thoſe things they have planted there doe thrive and proſper: And hereby is figuratively ſet forth the Churches care, 1. for the propagation of the Goſpel thoroughout all nations, according to the commiſſion given her, Matth. 28.19. for the field is the world, Matth. 13.38. 2ly, To viſite thoſe Churches that are already planted, according to that of the Apoſtle Paul to Barnabas, Act. 15.36. Let us goe again and viſit our brethren in every City, where we have preached the word of the Lord, and ſee how they doe. 3. In ſeeking the converſion of men, not to deſpiſe the ſimpleſt and meaneſt cottages, but to ſeek the ſaving of the ſoules of the poore in ſuch obſcure places, as well as others; for this may be implyed alſo by the mention that is made here of the field and the villages; ſee Matth. 9.35. & Mark 6.6. & Iſa. 43.19, 20. &c. 4ly, To beg of Chriſt, that he would goe along with her, to protect and proſper her in this work; becauſe though Paſtors and Teachers muſt labour in this work, and are therefore called fellow-labourers with God, 1 Cor. 3.9. yet all their ſupport and ſucceſſe is from Chriſt, without whom they can doe nothing, Joh. 15.5. And 5. Some adde alſo, To withdraw themſelves ſometime from the troubles and diſtractions of the world, that they may in private retired places, enjoy the ſweet and heavenly delight of holy meditation, and of powring forth their ſoules in prayer unto God.
Verſ. 12. Let us get up early to the Vineyards.] The Spouſe having ſmarted ſorely for her former ſluggiſhneſſe, when ſhe refuſed to riſe to her beloved, Chap. 5.3. is now in a quite contrary temper of doing all things with all poſſible diligence, that might be acceptable to her beloved, Let us get up early to the Vineyards, to wit, becauſe in the morning all things are ſweeteſt and moſt pleaſant in the Country. And this ſets forth the Churches diligence in viſiting and ſeeking the good of particular Congregations, (for theſe are Chriſts Vineyards, ſee Iſa. 5.1. and the Note, Cant. 6.1.) according to a like expreſſion of the Lords ſending his Prophets early to his people, 2 Chro. 36.15. & Jer. 25.3.4.
Let us ſee if the Vine flouriſh, whether the tender grape appeare, and the Pomegranates bud forth.] That is, To ſee what acceſſe there was made to the Church, and how the Chriſtians therein, both young and old, did thrive and grow in grace; ſee the Note, Chap. 6.11. for the tender grapes, ſee the Notes, Chap. 2.13, 15. and for the Pomegranates, ſee the Notes, Chap. 4.3, 13. & 6.7.
There will I give thee my loves.] It is expreſſed in the plurall number to ſet forth the excellency, the plenty and abundance thereof. Some take this to be a modeſt expreſſion of neareſt conjugal communion; But it may intend only, that ſhe would there yield him all poſſible expreſſions of her unfeined love and affection to him. However, the ſpirituall meaning is cleare, that in the Vineyards of the Church, the Aſſemblies of the Saints, the Spouſe would give up her ſelfe, ſoule and body, to Chriſt, and yield him the fruition of all her graces, and the fruits thereof in her profeſſion and good workes; for which ſee thoſe notable places, Ezek. 20.40, 41. & Iſa. 65.9.
Verſ. 13. The mandrakes give a ſmell.] That is, a ſweet pleaſant ſmell; But for the mandrakes, ſee the Note, Gen. 30.14. Whatever our mandrakes are, it is clear that thoſe mentioned there and here, were rare, and beautifull, and ſweet flowers; and if they had a vertue to procure love, as it is ſaid they had, or were generally conceived to have, and are therefore often by Writers called Circea, this may be one reaſon why theſe are here particularly mentioned: for this, with that which follows, is preſſed by the Spouſe as a motive to allure her beloved to go along with her, as ſhe had deſired, ver. 11. into the Country. And hereby is meant the ſweet ſavour of the graces and good works of Chriſtians, whether Jews or Gentiles, which are very delightfull. For which ſee the Note, Chap. 2.13.
And at our gates all manner of precious fruits, &c.] See the Notes, Chap. 4.13, 16. In this expreſſion here uſed, there ſeems to be an alluſion, either 1. To the old cuſtom of adorning the gates, and ſtrewing the doors of Bride-houſes, with all kind of ſweet and goodly flowers and fruits: Or 2ly, To the manner of having all kind of delicious fruits planted by their wals, and elſewhere cloſe by their gates, ſo that they were alwaies ready at hand for them that came thither. Or rather 3ly, To the cuſtom of their uſing to make the chambers or lofts over their gates, in country houſes, the ſtore-houſes, where they kept the fruits of their gardens and orchards: And therefore doth the Spouſe adde thoſe following words, New and old, which I have laid up for thee, O my beloved; for the underſtanding whereof we muſt know; firſt, that this may be ſpoken with reference to thoſe trees, Orange trees and others, that uſe to have, both old fruit that is fully ripe, and green fruit that is newly coming on, growing on them at the ſame time; or elſe the new fruit of the preſent year, and old of the foregoing year, laid up in their ſtore-houſes; or it may be an expreſſion only intended to imply their variety and plenty of fruits, according to that which is ſaid of the houſholder, which bringeth forth out of his treaſure, things new and old, Matth. 13.52. See alſo Levit. 26.10. Secondly, that by theſe fruits at their gates, both new and old, is ſpiritually meant, either young converts and old profeſſors; or elſe the firſt gifts and graces conferred upon Chriſtians, and their firſt good works, Revel. 2.5. and freſh and new ſupplies of gifts and graces, divers and many, which God conferres upon his faithfull ones, and their works more at the laſt then at the firſt, Revel. 2.19. for ſo runs the promiſe to the ſincere, that they ſhall perſevere and grow in grace. Matth. 25.29. Ʋnto every one that hath ſhall be given, and he ſhall have abundance. And theſe fruits are ſaid to be at the gates, either to imply the readineſſe and forwardneſſe of the Saints to the fruits of obedience to Chriſt: The Lord can never come to viſit his Church, but he ſhall finde her ready preſently to entertain him according to his will; or elſe to ſignifie the open profeſſion, and clear diſcovery which they make of holineſſe and righteouſneſſe in the ſight of all men: And thirdly, that the Spouſe is ſaid to have laid up theſe for her beloved, becauſe the Churches conſtant aim is to referre and improve all her gifts and graces to the glory and ſervice of Chriſt.