Annotations Upon the Books of Poetry, Psalms · Psalm 45
PSALM XLV.
The Title. TO the chief Muſician upon Shoshannim, for the ſons of Korah, Maſchil. A Song of loves.] See the Note upon the Title Pſal. 42. The laſt words, a ſong of loves, ſhew that the Pſalmiſt, whoever it was, compoſed this Pſalm, as an Epithalamium or marriage-ſong. Now though the Apoſtles teſtimony Heb. 1.8, 9, that what is ſaid here verſ. 6, 7. is ſpoken of the Meſſiah, be a ſufficient proof, that the main ſcope of this Pſalm is to ſet forth the love of Chriſt and his Church, Chriſt the Bridegroom, and the Church his ſpouſe and bride, as they are called Joh. 3.29. (and therefore indeed there are ſome paſſages in the Pſalm, as in verſ. 2, 6, and 16, which cannot properly be applyed to any but Chriſt) yet I hold it moſt probable, that it was alſo written with reſpect unto Solomon, (as a type) and his marriage with the daughter of Pharaoh (of which ſee the Note 1 Kings 3.1.) and that becauſe there are many paſſages, that ſeem clearly to allude at leaſt thereto, as is evident verſ. 8, 9, 10, &c. and becauſe it is much like the Canticles or the Song of Solomon, and as it were an Epitome of that. So that I conceive it is called A ſong of loves, not as ſome would have it, becauſe it ſets forth the love of God to his Jedidiah, (of which ſee the Note 2 Sam. 12.25.) but becauſe it celebrates how lovely Solomon and his bride were to be to each other; but eſpecially the ſpirituall love of Chriſt and his ſpouſe the Church. As for that word Shoshannim, To the chief Muſician upon Shoshannim, thereby doubtleſſe is meant, either ſome ſong that began with this word, to the tune whereof this Pſalm was to be ſung; or ſome muſicall inſtrument that was to be uſed in the ſinging of it. And becauſe the word ſeems clearly to be formed of an Hebrew word that ſignifyeth ſix, it is moſt probable that thereby is meant ſix-ſtringed inſtruments; or, as ſome would have it, inſtruments whereon were many engravings of lillies, which are ſix-leaved flowers. And indeed ſome Interpreters, becauſe of that derivation of the word, do thus tranſlate it, upon Shoshannim, that is, upon lillies: and that either as in reference to their wedding garlands, that were made much of lillies; or as intending by theſe lillies, Chriſt and his Church, who are indeed often for their ſweet and beautifull graces, and for their flagrant love one to another, compared to lillies, as Cant. 2.1, 2. I am the roſe of Sharon, and the lilly of the valleys, As the lilly among the thorns, ſo is my love among the daughters.
Verſ. 1. My heart is enditing a good matter, &c.] That is, matter of ſingular excellency, pleaſure and delight. The drift of this preface was to ſhew, that the argument of this Pſalm was concerning great and high myſteries; it was not meant merely of an earthly mortall prince, but of a perſon of far greater excellency, and contained thoſe things, which being read with underſtanding muſt needs be pleaſant and delightfull, aſſwaging the ſorrows and chearing the hearts of thoſe that read them. It is in the Hebrew, My heart boyleth or bubleth up a good matter, and this expreſſion ſeems to intimate, that his heart being enflamed by the ſpirit with the love and admiration of Chriſt and his kingdome, and even leaping for joy at the conſideration thereof, he was ſtirred up with ſuch a fervent deſire to declare theſe things, that he could not forbear to powre them forth with plenty of words. I ſpeak of the things which I have made, that is, the verſes which I have made, or rather, the things which I have expreſſed in this my poem, concerning the king, to wit, Solomon, but chiefly the King of kings, the promiſed Meſſiah. As for thoſe laſt words, my tongue is the pen of a ready writer, that is, a quick writer, or a ſhort-hand writer, or a ready expounder of the law, ſee Ezra 7.6. they ſeem to imply, 1. that he ſhould write and ſpeak nothing, but what came from his heart; 2. that his pen and tongue were guided by the Holy Ghoſt, as the pen is by the hand of the writer; 3. that he did with much alacrity and readineſſe of mind write and utter what the ſpirit did dictate to him; and 4. that he did it not after much ſtudy and meditation, but by the preſent and ſpeedy prompting of Gods ſpirit. Yea ſome would have it alſo imply the elegancy of his ſpeech, becauſe thoſe that write moſt neatly do not ſtay long upon the drawing of their letters, but write with a ready and a nimble ſtroke.
Verſ. 2. Thou art fairer then the children of men, &c.] Here the Bridegroom is extolled 1. for his beauty; this being one thing which makes a man amiable in the eyes of his ſpouſe, and which uſually procures a prince favour amongſt his people, If we refer it to Solomon, it muſt be taken as a poeticall expreſſion of his ſurpaſſing comelineſſe, namely, that he was fairer then any other perſon. But underſtanding it of Chriſt, whom doubtleſſe the Pſalmiſt did chiefly intend, it muſt be referred to that ſpirituall beauty, whereof the prophet ſpeaks Iſa. 33.17. Thine eyes shall ſee the king in his beauty: for herein Chriſt, though true and very man (which is here implyed) did ſurpaſſe all the children of men; 1ſt, in that he was alſo true and very God; 2ly, in that he was free from the leaſt ſtain & blemiſh of ſin, holy, harmleſſe, undefiled, ſeparated from ſinners, Heb. 7.26; 3ly, in that he was adorned with the gifts and graces of Gods ſpirit in all excellency and perfection, far above all other men whatſoever, for in him were hid all the treaſures of wiſedome and knowledge, Col. 2.3. he was full of grace and truth, Joh. 1.14. neither did God give the ſpirit by meaſure unto him, Joh. 4.34; and 4ly, in that his life was ſo tranſcendently juſt and holy. And therefore though in other reſpects, namely in regard of his humbled and low eſtate and paſſion, that was true which the prophet ſpake Iſa. 53.2. he hath no form nor comelineſſe; and when we shall ſee him there is no beauty that we should deſire him: yet in regard of this ſpirituall beauty, he excelled all the children of men. And 2. for his eloquence, grace is powred into thy lips. For by grace in the lips is meant ſpeech or power of ſpeaking ſo, as may procure grace and favour amongſt men, which we call ſpeaking with a grace, according to that Eccleſ. 10.12. The words of a wiſe mans mouth are gracious, that is, procure great favour and acceptance: or, that may work grace in others, that may miniſter grace unto the hearers, as the Apoſtle ſpeaks Eph. 4.29. and then this phraſe of powring forth this grace into his lips doth imply, both that it was plentifully powred forth upon him, & that it did abundantly flow forth from him. Now though this was indeed eminent in Solomon, inſomuch that all the earth ſought to Solomon to hear his wiſedome, 1 Kings 10.14. yet was it far more clearly accompliſhed in Chriſt, both in regard of the matter of his teaching, the glad tidings of ſalvation in the ſweet and precious promiſes of the Goſpel; and alſo in regard of its mighty efficacy in working upon the conſciences of men, eſpecially in his own perſonall teaching; whence it is ſaid, that all bare him witneſſe, and wonder'd at the gracious words that proceeded out of his mouth, Luk. 4.22. that he taught them as one having authority, and not as the Scribes, Mat. 7.29. and that never man ſpake like him, Joh. 7.46. As for the laſt clauſe, therefore God hath bleſſed thee for ever, ſome conceive that it holds forth the effect of thoſe glorious endowments he had before ſpoken of, namely, that upon thoſe two grounds, becauſe of his beauty and the grace of his lips, therefore God had bleſſed him for ever, by conferring upon him an everlaſting kingdome, according to that Joh. 10.17. Therefore doth my Father love me, becauſe I lay down my life, &c. and that Phil. 2.8, 9. He humbled himſelf, &c. wherefore God alſo hath highly exalted him, &c. But others (and I think better) take this to be added, as the cauſe of thoſe endowments formerly mentioned; therefore, that is, in conferring theſe excellent gifts upon thee, God hath bleſſed thee for ever, Gods bleſſing being the cauſe of conferring them upon thee for the perpetuall good of thy people; or, therefore, that thou mighteſt excell all others in thy beauty and the grace of thy lips, and mighteſt work theſe things in others, God hath bleſſed thee for ever.
Verſ. 3. Gird thy ſword upon thy thigh, O moſt mighty, &c.] Here the Bridegroom is extolled for his regall dignity, or for his proweſſe and power in military affairs, which is a great ornament to kings, that are exalted of God for the preſervation of their kingdomes. Only it is expreſſed in a poeticall manner, as by way of encouraging him to make uſe of, and to ſhew forth his power; Gird thy ſword upon thy thigh, that is, Take unto thee thy royall authority; or, ſhew forth thy proweſs and royall power, and arm thy ſelf, for the ſubduing of the elect, the defence of thy people, and the vanquiſhing of thine and their enemies. For the ſword is here mentioned, as the enſign of regall power, as it is Rom. 13.4. or, as the arms whereby he ſhould vanquiſh his enemies: and hereby, as we refer it to Chriſt, is meant the word of God, that ſharp two-edged ſword which comes out of the mouth of Chriſt, Rev. 1.16. As for the laſt words, with thy glory and thy majeſty, they import as much as if it had been ſaid, as becomes thy glorious eſtate and majeſty; or, whereby, as the enſigns of thy proweſſe and regall power, thou maieſt appear glorious and full of majeſty, and ſo become renowned and famous, not only amongſt thine own ſubjects, but even amongſt thine enemies alſo, and maieſt defend thy majeſty and dignity againſt all principalities and powers whatſoever.
Verſ. 4. And in thy majeſty ride proſperouſly, &c.] That is, Go on ſucceſſefully in the exerciſe of thy regall power, and in conquering and ſubduing all thine enemies. And indeed becauſe Solomon lived in ſo great peace, it is evident that this was principally meant of one greater then Solomon, even of Chriſt, and ſo implyed a propheſie, that he ſhould proceed on with wonderfull ſpeed and ſucceſſe, and that for a long time together (for ſo much that word ride proſperouſly doth import) in vanquiſhing Satan, and in conquering and ſubduing the world by the miniſtry of the Goſpel. As for the following words, becauſe of truth and meekneſſe and righteouſneſſe, ſome conceive that theſe are ſpoken of, as the chariot whereon he ſhould ride in triumph, and become glorious and renowned in the world. However I conceive they do clearly affirm, that as by theſe Solomon ſhould proſper in the exerciſe of his regall power, and become a glorious King, (and not only by outward pomp, much leſſe by violence, injuſtice and oppreſſion, as many other princes ſought to doe) according to that Prov. 20.28. Mercy & truth preſerve the King, and 16.12. the throne is eſtablished by righteouſneſſe: ſo alſo much more that Chriſt ſhould proſper and prevail, firſt, by truth, that is, his faithfulneſſe in making good his word to all that rely thereon, and by the truth of the Goſpel revealed wholly by him; ſecondly, by meekneſſe, cauſing him not to diſregard the meaneſt, and to ſpare & pardon his bittereſt enemies, when they ſubmit themſelves to him, ſee Za. 9.9; and thirdly, by righteouſneſſe, both in being exactly juſt to all in the adminiſtration of his regall power, and alſo by bringing in that everlaſting righteouſneſse Dan. 9.24, whereby ſinners are juſtifyed before God, yea and by making his ſubjects alſo inherently righteous. Yet ſome hold that truth and meekneſſe and righteouſneſse are here mentioned, not as the means whereby he ſhould prevail, but as thoſe things for the maintenance whereof his power ſhould be imployed.
And thy right hand shall teach thee terrible things.] That is, By thine own almighty power, without any help from others, thou ſhalt accompliſh thoſe things wherein thou ſhalt be terrible to thine enemies. For this expreſſion, that his right hand ſhould teach him terrible things, ſeems only uſed to imply, either that by his power he ſhould be enabled to doe terrible things, becauſe teaching enables men to doe what they are taught; or that by his almighty power he ſhould experimentally ſee what great and terrible things ſhould be done by him.
Verſ. 5. Thine arrows are sharp in the heart of the kings enemies, &c.] That is, in the heart of thine enemies, O king; which is added to intimate the reaſon of his prevailing, namely, becauſe God had appointed him to be king over Sion. Now by his arrows are meant both firſt, the words of the Goſpel, and the preaching thereof, which with great efficacy do pierce the hearts of men, (and it may well be, which ſome adde, that it is ſaid in the heart of the kings enemies, becauſe the words of Chriſt, when they enter the hearts of men, are wont to ſtick and remain there) whence alſo is the like expreſſion concerning Chriſt Iſa. 49.2. in the shadow of his hand hath he hid me, and made me a polished shaft, &c. and ſecondly, the judgements wherewith he ſtrikes his obſtinate enemies. And accordingly we muſt underſtand the following clauſe, whereby the people fall under thee: to wit, either that by his judgements Chriſt ſhould ſlay them; or that by his Goſpel they ſhould either be brought to fall down and adore him, and ſubmit themſelves to him, being thenceforth dead unto ſin, and living unto righteouſneſſe, or elſe ſhould be wounded mortally: for indeed to ſome they are the favour of life unto life, and to others the ſavour of death unto death, 2 Cor. 2.16.
Verſ. 6. Thy throne, O God, is for ever and ever, &c.] Theſe words of the Pſalmiſt in this and the following verſe are alledged by the Apoſtle Heb. 1.8, 9. to prove the Godhead of Chriſt. And indeed though Princes are ſometimes called Gods, (of which ſee the Note Exod. 22.28.) yet becauſe no mortall man is any where in the Scripture called God abſolutely, it muſt needs be that the Pſalmiſt did intend this principally of Chriſt. And the like may be gathered alſo from that which is ſaid here concerning the eternity of his kingdome, and the exact righteouſneſſe of his kingdome; ſeeing Solomon ſat not long on his throne, and towards the later end of his reign ſwerved ſtrangely from his former righteouſneſſe. Yea becauſe Solomons kingdome was ſo ſoon ſhatter'd in his ſon Rehoboam, leſt the faith of Gods righteous ſervants, that had heard of the promiſe made to David concerning the perpetuity of his kingdome, ſhould be ſtagger'd hereby, it is moſt probable that the Pſalmiſt did here purpoſely ſeek to ſtabliſh their hearts, by putting them upon the expectation of a king that was to come out of that ſtock, but greater then he, whoſe throne was to continue indeed for ever and ever.
Verſ. 7. Thou loveſt righteouſneſſe, and hateſt wickedneſſe, &c.] As Chriſt hath alwaies manifeſted this in the righteous exerciſe of his regall power; ſo eſpecially in his ſuffering the wickedneſſe of his people (ſo much he hated it) to be puniſhed in his own body, that ſo he might alſo ſatisfy Gods juſtice, and preſent his people pure and ſpotleſſe before him: therefore, that is, to this end, that thou mighteſt love righteouſneſſe, and hate iniquity, ſee the Note above verſ. 2. God, thy God hath anointed thee with the oyl of gladneſſe above thy fellows. Now for the underſtanding of this, we muſt know that there may be herein an alluſion, either to the ointment wherewith Solomon was anointed on his wedding day above his fellows, above his companions and Bride-men, as being far more precious then theirs; and which therefore may be called the oyl of gladneſſe, becauſe it was uſed on a day of ſuch gladneſſe: or elſe to the oyl wherewith he was anointed at his Coronation; called the oyl of gladneſſe, becauſe it made glad not Solomon only, but the people alſo over whom he was to reign, ſee 1 Kings 1.39, 40; and wherewith it may be ſaid that he was anointed above his fellows, both becauſe he was exalted thereby above all his brethren, and becauſe through the unction of Gods ſpirit, which was ſignifyed thereby, he excelled all the Princes of the earth in wiſedome, as is largely expreſſed 1 Kings 4.30, 31. &c. But however, principally no doubt this is meant of Chriſt, and his anointing with the Holy Ghoſt, according to that Act. 10.38. God anointed Ieſus of Nazareth with the Holy Ghoſt and with power; and that either with reſpect to his outward inauguration to his office at his Baptiſme, when the Holy Ghoſt came down upon him in the likeneſſe of … dove, Matth. 3.16. or to the ſuperabundant powring forth of the gifts of the Holy Ghoſt upon his humane nature. And then this is called the oyl of gladneſſe, becauſe as in the ſign, oyl was accounted an emblem of gladneſs, being much uſed in times of feaſting and gladneſs, Pſal. 23.5. Thou prepareſt a table before me in the preſence of mine enemies, thou anointeſt my head with oyl, my cup runneth over, and not only good to make the face to ſhine, but alſo to chear the heart, Pſ. 104.15, whence it is that the oyl of joy is oppoſed to mourning Eſa. 61.3: ſo in the thing ſignified thereby, the anointing of Chriſt with the Holy Ghoſt, was in Chriſt the cauſe of all the bliſſe & comfort procured by him for his Church, and being derived from him to the faithfull, it is the ſpring of all their comfort and joy. As for thoſe words, above thy fellows, they may be meant of Chriſt ſeverall wayes: as that he was anointed with the oyl of gladneſſe, firſt, above all men partakers of the ſame fleſh and bloud with him; or ſecondly, above all Chriſtians, who are made partakers of Chriſt, Heb. 3.14, and with him are partakers of the ſame holy unction, and of all the priviledges he hath purchaſed for them, being made the ſons of God, joynt-heirs with Chriſt, Rom. 8.17, yea kings and prieſts unto God, as he is, Rev. 1.6; or thirdly, above all that were ſet apart by ſpeciall calling to the regall power, as Moſes, Joſhua, David, Solomon, or any others. And indeed, conſidering that he was both God and man, that there was never man advanced to ſuch an eminency of dignity, as to be both king, prieſt and prophet, and to have the preeminence therein above all, the King of kings, the chief prieſt and the chief prophet, and that he had ſuch a fulneſſe of the ſpirit, even without meaſure, ſo that all that have grace received it of his fulneſſe, and ſo was ſuperabundantly repleniſhed with all the gifts and graces of the ſpirit in all perfection, it may well be ſaid that he was anointed with this oyl of gladneſſe above his fellows.
Verſ. 8. All thy garments ſmell of myrrhe, and aloes and caſsia, &c.] This may be meant of the ordinary royall attire of Solomon, which we may ſee was very gorgeous, by that which Chriſt ſaith concerning the lillies of the field, Matth. 6.29. to wit, that even Solomon in all his glory was not arayed like one of theſe: or elſe of his nuptiall attire, when indeed men were wont to be in their greateſt bravery; ſee the Note Pſal. 19.5. And then for the ſmell of theſe garments, either it may be intended to have been from that ſweet and precious ointment, wherewith he was anointed king; or elſe rather from thoſe perfumes made of myrrhe and aloes and caſſia, and ſuch like aromaticks, wherewith they were wont in thoſe countries very much to perfume their garments; of which ſee the Note Gen. 27.27. As for the following words, out of the ivory palaces, &c. the meaning muſt needs be, that when Solomon came out of his palaces adorned with ivory, his garments ſmelt of myrrhe, &c. or that thoſe his garments were brought to him out of his ivory palaces or wardrobes, where they had been laid in ſuch ſpices and perfumes. For that the kings of Judah had ſuch rich wardrobes, and treaſuries for ſpicery and perfumes, is evident 2 Kings 20.13: and though we read in the ſtory of Solomon only of a throne of ivory which he had, whereto the like was not made in any kingdome, 1 Kings 10.18, 20; yet becauſe it was ſo uſuall in thoſe times to adorn their houſes with ivory, ſee 1 Kings 22.39. and Amos 3.15, it may well be thought that it was ſo alſo in Solomons magnificent buildings. And then thoſe laſt words, whereby they have made thee glad, are meant either of theſe palaces ſo ſumptuouſly built; or rather of his perfumed garments; or of the ſpiceries, oyls and perfumes wherewith they were ſweetned: and hereby they, that is, thoſe that gave theſe things, or uſed them for Solomons ſervice, are ſaid to have made him glad, either becauſe they were brought as honourable preſents chiefly from forreign countries; or becauſe there is a vertue in ſuch odoriferous things to chear and revive the ſpirits of men, Ointment and perfume, ſaith Solomon himſelf, rejoyce the heart, Prov. 27.9. But now for Chriſt, of whom theſe things are principally meant, firſt, by his garments ſmelling of myrrhe, aloes and caſsia are meant, either the humanity, the body and ſoul, wherewith his Godhead was vailed and covered as with a garment, (as indeed the ſoul alſo of man is in that reſpect ſaid to be clothed with the body, 2 Cor. 5.2.) or elſe rather thoſe royall and precious gifts and graces of Gods ſpirit wherewith he was adorned, and the moſt perfect holineſſe and righteouſneſſe of his perſon and life; and wherewith alſo he is clothed in his members, both as his righteouſneſſe is imputed to them, and as from that fulneſſe of grace that is in him there is grace derived unto them according to their meaſure, to make them alſo inherently holy and righteous: for theſe may be well ſaid to yield a ſweet ſmelling ſavour, either with reſpect to the ſweetneſſe of the doctrine of the Goſpel, that bringeth the glad tidings of this righteouſneſſe for the ſalvation of men, refreſhing afflicted conſciences, and being the ſavour of life unto life to thoſe that believe it, 2 Cor. 2.16; or elſe with reſpect to that amiable ſweetneſſe that was in his words & deeds, ſavouring of heaven, and of his royall dignity and riches, & which alſo is in ſome proportion in the graces and holineſſe of all his members, their prayers and praiſes, &c. or with reſpect to the ſame of Chriſt, procured by his holineſſe, and the great things that he hath done for his people, whereby his very name is become ſweet and delightfull to thoſe that hear it, Cant. 1.3. Becauſe of the ſavour of thy good ointments, thy name is as ointment powred forth; therefore do the virgins love thee; or to the good eſteem which the holineſſe of the Saints and members of Chriſt procures, a good name being better then precious ointment, Eccleſ. 7.1. Secondly, by the ivory palaces of Chriſt may be meant, 1. thoſe out of which his ſweet ſmelling garments of righteouſneſſe were brought, to wit, the pure and ſpotleſſe humanity of Chriſt; which may be judged the more probable, becauſe the body of man is frequently compared to a houſe or tabernacle, as in 2 Cor. 5.1, 2. and becauſe Chriſt himſelf called his body a temple, Joh. 2.19; or 2. thoſe out of which are brought the righteouſneſſe wherewith Chriſt is clothed in his members, to wit, the pure and holy Churches of Chriſt, or the holy, gracious and precious ſouls of the faithfull; or 3. rather thoſe out of which Chriſt the bridegroom came, to wit, out of heaven, and the boſome of his Father, Joh. 1.18. from whence he brought the Goſpel to us. And thirdly, as that laſt clauſe, whereby they have made thee glad, reſpects Chriſt, it muſt needs be meant either of the delight he takes in the ſweet converſation of his members, that by their piety and amiable walking, as Chriſtians, they do even make glad the heart of Chriſt▪ or of the joy he takes in the ſweet ſavour of the Goſpel for the ſalvation of men, and the glory wherewith he is made glad in heaven upon his accompliſhment of the will of his father.
Verſ. 9. Kings daughters were amongſt thy honourable women, &c.] Becauſe it is ſaid that Solomon had ſo many wives and concubines, 1 Kings 11.3, many expoſitours conceive that theſe are his honourable women here ſpoken of: yet withall they adde, that by mentioning this, or by ſhadowing forth the converſion of the Gentiles hereby, the Spirit of God doth not approve this polygamy of Solomons; but that only it is mentioned to ſet forth his exceeding ſtate and magnificence, that amongſt theſe he ſhould have ſo many that were kings daughters; yea though by kings we mean only ſuch petty kings, and preſidents of countries and cities, as were in many places in thoſe dayes. But I rather conceive that by theſe honourable women are meant his maids of honour, that he had to attend upon his Queen, or his Bride-maids, the friends of the Bride, invited to be of the ſolemn train of thoſe that attended her on her wedding day; and that they were indeed of royall and Princely deſcent, and not called kings daughters (as ſome would have it) only becauſe their carriage was ſo ſtately, and their attire was ſo gorgeous and princelike, that they ſhewed as if they had been ſo many kings daughters.
VponUpon thy right hand did ſtand the Queen in gold of Ophir.] That is, in cloth of gold, and that made of the pureſt gold; or ſo richly adorned with chaines, bracelets, jewels of gold, together with a crown of gold upon her head, as if ſhe had been all over covered with gold. And this is meant of Pharaohs daughter, that was beloved and honoured by Solomon above all his wives, and therefore is ſaid to ſtand at his right hand; ſee the Note Gen. 35.18. But now as theſe paſſages muſt be applyed to Chriſt, 1. ſome hold that by his Queen is meant the Iſraelites that did firſt believe; and by his honourable women, the Gentiles that were afterwards converted, and as it were married unto Chriſt: 2. others by his Queen underſtand thoſe that have wholly renounced the world, and given up themſelves to Chriſt; and by his honourable women, thoſe that being outward viſible members of the Church, do know Chriſt better, and have ſome kind of affection to him, more then others that are not within the pale of the Church; but yet are not truly united to Chriſt, only they follow the Queen, till they attain a greater perfection with her: but 3. others, and I think upon beſt grounds, conceive that by theſe honourable women is meant the multitude of believers of ſeverall kingdomes and nations, who all have their honour from Chriſt, and do all honour the catholick Church; and that it is mentioned to the glory of Chriſt, that many of noble and royall deſcent ſhould be of this number; and that by his Queen is meant the Church in generall, the ſpouſe of Chriſt: who is ſaid 1. to ſtand at Chriſts right hand, both becauſe of the great love that Chriſt bears her, and becauſe he hath imparted of his power and authority to her, and doth rule in and by the Church; and likewiſe becauſe ſhe is made a ſharer with him in his kingdome and glory, Job 17.24. and ſhall be there exalted to the next degree of dignity to himſelf, even above the angels, (to which ſome adde alſo, that her ſtanding at Chriſts right hand implyes, her continuing conſtant to Chriſt;) and 2. to be in gold of Ophir, with reſpect to her rich attire of grace and good works here, and of glory in heaven.
Verſ. 10. Hearken, O daughter, and conſider, and encline thine ear, &c.] That is, hearken diligently to what thy husband ſhall ſay; or rather, to what I ſhall now ſay unto thee. Some conceive that this is ſpoken in the perſon of him that was to lead the Bride, and to give her to the Bridegroom, becauſe ſuch were wont to give advice to the Bride as they went along with her; and that by calling her daughter he intended no more, then if he called her young maid or virgin. But moſt take theſe to be the words of the prophet; and why he calls her daughter, ſee in the Note Pſal. 34.11. Forget alſo thine own people, and thy fathers houſe; that is, 1. never be troubled for parting with thy parents, friends, countrey and people, being honoured with ſuch a husband as thou art now to be married to; 2ly, preferre him before all relations whatſoever, according to the law of marriage, Gen. 2.24; and 3ly, abandon wholly that idolatrous and falſe religion wherein thou wert brought up, as if thou hadſt never known it, and learn and embrace the true Religion profeſſed amongſt the people of God, to whom thou art now joyned. And the preſſing of this with ſo many words, Hearken, conſider, and encline thine eare, is, becauſe it is ſo hard to get men off from thoſe corruptions and evil waies, which they have ſucked in as it were with their firſt milk, and whereto they have been long inured. But now underſtanding this as ſpoken to the Church, theſe words, Hearken, O daughter, &c. may be underſtood as an admonition, that ſhe ſhould carefully attend the preaching of the Goſpel, and be inſtructed thereby: and by forgetting her own people and her fathers houſe is meant, that all that give up their names to Chriſt, muſt 1. utterly renounce the devil, whoſe children all men are by nature; 2. abandon all thoſe corruptions which they had brought into the world with them from the loins of their parents; 3. forſake all thoſe evil courſes and errours in religion, whereto they had been inured by corrupt education, and ſociety with the men of this world, out of which they were taken; yea and as it reſpects the Jews, the forſaking of that legall worſhip formerly enjoyned them; and 4. be willing to forſake all that is dear to them in this world, that they may cleave unto Chriſt, as wives do to their husbands, ſee Mat. 10.37. and Luk. 14.26. If any man come unto me, and hate not his father and mother, &c. he cannot be my diſciple.
Verſ. 11. So shall the king greatly deſire thy beauty, &c.] And thus his love ſhall abundantly recompenſe the loſſe of thy father and former friends: for he is thy Lord, that is, thy husband and head, yea and thy Soveraign too; and worship thou him, that is, reverence and ſerve him, and yield him all due obedience. But now underſtanding this of Chriſt and his Church, her beauty is both the imputed righteouſneſſe of Chriſt, and that inherent holineſſe and righteouſneſſe wherein ſhe is renewed after the image of God; and in the worſhip ſhe is required to yield to him, even that divine worſhip is included, which is due only to God: the word (him) is emphaticall, and worship thou him, that is, him and him only.
Verſ. 12. And the daughter of Tyre, &c.] That is, the inhabitants of Tyre, ſee the Note 2 Kings 19.21. shall be there with a gift, that is, ſhall come to thy marriage, or to thy husbands court with great preſents. And Tyre is here particularly mentioned, becauſe it was the neareſt and the moſt famous of all the cities of the Gentiles, a city moſt renowned in thoſe times for navigation and traffick, and for her mighty wealth, and therefore likely to bring the moſt choice & curious preſents; whence it is ſaid of her, that she heaped up ſilver as the duſt, and fine gold as the mire of the ſtreets, Zac. 9.3. & ſhe is called Iſa. 23.8. the crowning city, whoſe merchants are princes, whoſe traffickers are the honourable of the earth; ſee alſo Ezek. 28: & ſo this muſt needs be a great honour to Solomon, that ſo great and famous a city ſhould bring preſents to him, as by way of homage; and the alledging of it a ſtrong argument to move his Bride to forget her fathers houſe. And to the ſame purpoſe is the following clauſe, even the rich among the people shall intreat thy favour: for if it muſt not be limited to the rich amongſt the Tyrians, as ſome would have it, yet however it muſt be underſtood of ſeeking the favour of Solomon and his wife by preſents and otherwiſe; and that this ſhould be done by the rich and great ones of divers nations, even the Jews Solomons own people being alſo included. And indeed we read of great preſents that were brought to Solomon by the kings round about him far and near, ſee 1 Kin. 10.24, 25, though eſpecially by the king of Tyre, 1 Kin. 5.1, &c. Now hereby, as it refers to Chriſt, is alſo intended, 1. that the Gentiles of every nation ſhould ſubmit themſelves to Chriſt: for though this was literally accompliſhed in the converſion of many even of the inhabitants of Tyre, ſee Mar. 3.8. Act. 21.3, 4; yet here under this one particular all other nations of the Gentiles are comprehended. And 2. that amongſt others many princes & nobles, & of the great & rich ones amongſt the people, ſhould ſeek to be admitted to be members of the Church; & that many more ſhould protect & favour the Church, & many waies do her good, though they did not by a true faith ſubmit themſelves to Chriſt.
Verſ. 13. The kings daughter is all glorious within, &c.] I ſee not why Solomons Bride may not be called here the kings daughter with reſpect to her father the king of Egypt: yet in a manner all Expoſitours hold that this title is given her in reference to Solomon, and that his ſpouſe is called his daughter, either becauſe ſhe was by him as it were begotten unto God; or rather with reſpect to the tender love he bare her. And then for this, that ſhe is ſaid to be all glorious within, the meaning of that is, either 1. that her chief glory conſiſted in this, that ſhe was admitted to ſuch a familiar privacy with the king; or 2. that when ſhe ſat in the inmoſt rooms of the kings palace, ſhe was there in her greateſt glory, becauſe thoſe rooms were moſt gorgeouſly ſet forth with all kind of bravery and glorious furniture; or 3. that ſhe uſed to be gloriouſly attired, not only when ſhe went abroad in publick, but alſo when ſhe ſtayed within, as being indeed adorned (which may be implyed) only for the delight of the king, and not that others might gaze upon her; or 4. (which I like the beſt) that the inward vertues and endowments of her mind were her greateſt ornament & glory. However, as it is ſpoken of the Church, who is both the ſpouſe and daughter of Chriſt, the great king of the Church, by whom ſhe is begotten again, and therefore called princes daughter Cant. 7.1, the meaning muſt needs be, that ſhe is not glorious in the outward pomp and bravery of the world, the outward face of the Church being uſually very miſerable and afflicted; but only in the ſpirituall ornaments of the inner man, which are not apparent to the outward eye of men; being herein like a Bride within doors, whoſe bravery is not ſeen till ſhe goeth forth to meet her husband: it doth not yet appear what we shall be, ſaith John, 1 Joh. 3.2. As for the laſt clauſe, her clothing is of wrought gold, ſee the Note above verſ. 9.
Verſ. 14. She shall be brought unto the king in raiment of needle-work, &c.] In theſe words, she shall be brought unto the king, ſome think the Prophet alludes to a cuſtome in thoſe times, to wit, that queens uſed not to come to their husbands unleſſe they were ſent for; ſee Eſth. 4.11, and 5.2. But rather it is ſpoken in reference to the cuſtome of leading the Bride to the Bridegrooms houſe: and accordingly in the next clauſe, the virgins her companions that follow her shall be brought unto thee, by thoſe virgins are meant, not her handmaids, as ſome would have it, called her companions, only becauſe they were alwaies in her company attending upon her; but her bridemaids, that to honour her attended her on her wedding day, and are therefore called her companions, the ſame that were before verſ. 9. called her honourable women: As concerning the ſpirituall meaning hereof, ſee the Note there. Only this I muſt adde, 1ſt, that by their being brought unto the king may be meant, 1. the bringing of the Church in generall in to Chriſt, or the bringing of particular Chriſtians into the communion of the Church by the miniſtry of the Goſpel; & 2. the tranſlating of them to be with Chriſt in his kingdome and glory, when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air▪ and ſo shall we ever be with the Lord, 1 Theſ. 4.17: & 2ly, by the raiment of needle-work… or the embroider'd garment, wherewith the Church is adorned, is meant that variety of gifts and graces which Chriſt hath conferred upon his Church; becauſe ſuch garments uſe to be wrought with ſilks of divers colours and divers kinds of works: and 3ly, that particular Chriſtians are here called virgins following the Church, the Bride, that is, treading in the ſteps of the faithfull in all ages that have gone before them, not ſo much becauſe he ſpeaks of the Gentiles, elect but not yet called, not yet brought unto Chriſt, but afterwards admitted into fellowſhip and communion with the Church of the Jews (which is the reaſon that ſome give for it;) as with reference to their purity and ſincerity, and the uncorrupt profeſſion they make of the faith of Chriſt, according to that of the Apoſtle 2 Cor. 11.2. I have eſpouſed you to one husband, that I may preſent you as a chaſt virgin to Chriſt.
Verſ. 15. With gladneſſe and rejoycing shall they be brought, &c.] As is wont to be at weddings. Now though herein may be comprehended the rejoycing of God and Chriſt, & the holy angels for the converſion & ſalvation of the elect; yet I conceive it is chiefly meant of the ſpirituall rejoycing of all true believers both here and hereafter, Joh. 16.22. They shall enter into the kings palace: which may be ſpiritually meant both of the Church and heaven.
Verſ. 16. In ſtead of thy fathers shall be thy children, &c.] To wit, in as great glory & renown as ever thy fathers were. Becauſe theſe words in the Hebrew are in the maſculine gender, Expoſitours for the moſt part take them to be ſpoken to the Bridegroom: yet conſidering that in other places tearms of the maſculine gender are uſed, where the Scripture ſpeaks of women, as Nu. 27.7. & elſewhere, & eſpecially that theſe words ſeem ſo clearly to have reference to that which was before ſaid to the Bride, v. 10. forget alſo thine own people & thy fathers houſe, it muſt, I conceive, needs be yielded, that though we ſhould take it, that the prophet here directs his ſpeech to the Bridegroom, yet he meant that the Bride ſhould take this which was ſpoken to him, as ſpoken intentionally to both joyntly together; namely, that their children and poſterity ſhould become as great and glorious, as either of their Progenitours had been: which is more fully expreſſed in the following clauſe, whom thou mayeſt make princes in all the earth; implying, that his dominions ſhould be ſo far inlarged, that he might give ſeverall kingdomes to his children to inherit. It is true indeed that this promiſe, (which had a condition of obedience covertly annexed, as all temporall promiſes have) was not made good to Solomon and his Bride, becauſe by their ſines they forfeited this mercy: for beſides that we read not that ever Solomon had any children by Pharaohs daughter, he had not any ſon that was a king but only Rehoboam, that ſucceeded him in the kingdome of Iſrael, and he through his own folly had ſoon the greateſt part of his kingdome torn away from him. But hereby therefore it is evident, that this was principally ſpoken of Chriſt and his Church. Of Chriſt it may be underſtood thus: In ſtead of thy fathers shall be thy children, &c. as if he had ſaid, In ſtead of thy Progenitours, O Chriſt, of the Jewiſh nation, of whom thou art deſcended, thou ſhalt have the Chriſtian Church for thy children, being begotten again by thy word and ſpirit, according to that Heb. 2.13. Behold, I and the children which God hath given me, and that title given thee of old, the everlaſting Father, Iſa. 9.6. And then of the Church, who is tearmed the mother of all believers, Gal. 4.25. it may be underſtood thus: In ſtead of thy fathers, meaning their fathers after the fleſh, or the Patriarchs, into whoſe ſtock the Gentiles being ingrafted are become the ſeed of Abraham; shall be thy children, thoſe believers whom thou ſhalt bring forth unto Chriſt in great abundance: ſee Iſa. 49.18. And then for the following clauſe, whom thou mayeſt make princes in all the earth, as it implyes the large extent of Chriſts kingdome, ſo alſo the great dignity that Chriſt ſhould conferre upon his; firſt the twelve Apoſtles and their ſucceſſours in ſtead of the twelve Patriarchs, whom Chriſt calls children Joh. 13.33. and by whom he ſubdued the world, and gave laws unto all the nations of the world; and then alſo all other Chriſtians whatſoever, who are made kings and prieſts unto God, Rev. 1.6. Not that Chriſt hath conferred upon them any civil power, (for even thoſe that rule in the Church are as ſervants rather then Lords) but that in Chriſt their head they are admitted to ſome participation of his ſpirituall and eternall kingdome; and by his Goſpel, the ſcepter of his kingdome, which he hath left with them, they do, as it were, by his power and authority, ſubdue and govern the world, and ſhall one day judge it: ſee Matth. 19.28. Luk. 22.29. 1 Cor. 6.3.
Verſ. 17. I will make thy name to be remembred in all generations, &c.] As if the prophet had ſaid, By theſe things which I have made concerning thee, O king, as it is verſ. 1. I will cauſe thy name to be remembred in all generations; which muſt needs be meant of Chriſt. And thus he foretells the conſtant preſervation of the Pſalms in the Church; and under the perpetuity of Chriſts name, the ſtability and perpetuity of the Church is implyed.