Annotations Upon the Books of Poetry, Song of Solomon · Chapter 5
CHAP. V.
Verſ. 1. I Am come into my garden, my Siſter, my Spouſe, &c.] See the Note, Chap. 4.10. This may be taken as Chriſts aſſent, or his making knowne that he had aſſented, to his Churches requeſt, expreſſed in the cloſe of the foregoing Chapter, Let my beloved come into his garden; concerning which ſee the Note there. It is as if he had ſaid, Though thou queſtioneſt my favourable preſence, yet I am, and have been long ſince, in thee and with thee: But yee there is another Expoſition given by ſome very good Expoſitors, which ſeemes to me very probable, which is that Chriſt doth here give a reaſon why he could not come to her, as ſhe deſired, namely, becauſe he was aſcended into his garden in heaven, which was his chiefe garden and paradice of pleaſure, and wherein he was to abide till their marriage-day was come; ſo covertly againe preſſing her, (as he had before, Chap. 4.6.) that ſhe ſhould rather prepare to come to him into his garden there.
I have gathered my myrrhe with my ſpice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk.] As if he had ſaid, I have not only gathered the ſweet fruits of thy garden, My myrrhe, &c. (for which ſee the Note, Chap. 1.13.) but I have alſo eaten of the feaſt thou hadſt there provided for me; and obſervable it is, how (Paſtorall-like) the dainties here mentioned are ſuch, as Country damoſels are wont to provide for their lovers, honey-combes, and wine, and milk. And what is meant by Chriſts feeding on theſe dainties, and why he calls them his honey-comb and honey, &c. we ſee in the Note upon the laſt clauſe of the foregoing Chapter; Let my beloved come into his garden, and eate his pleaſant fruits: The graces and ſervices of the faithfull are to Chriſt as ſweet as honey, and wine, and milk. But then againe (according to what is ſaid in the foregoing Note) ſome underſtand this with reference to his garden or Paradice in heaven; I have gathered my myrrhe with my ſpice, I have eaten my honey with my honey-comb, &c. that is, pure honey, even freſh in the honey-comb; meaning thereby, that he was delighting himſelfe in the praiſes and ſervices of his holy Angels and glorified Saints, and in thoſe tranſcendent joyes and pleaſures which there they injoyed together; (and indeed the joyes of heaven are often in the Scripture compared to a feaſt, both to ſet forth the abundance of delight that ſhall be there, and becauſe hereby it is that the ſoules of the faithfull live unto all eternity) And ſo this may be added ſtill to preſſe the Spouſe to come thither to him▪ that ſhe might taſt of his dainties there; to which end he ſo often repeates this wo… (my,) I have gathered my myrrhe with my ſpice, I have eaten my honey with my honey-comb.
Eate, O friends, drink, yea drink abundantly, O beloved.] By theſe friends of the Bridegroome may be meant his Companions, or his Bridemen; And in reference to Chriſt, theſe may be his holy Angels, or his faithfull ones, eſpecially his Miniſters; for ſo Abraham is called the friend of God, Jam. 2.23. & Iſa. 41.8. & Joh. 15.14. Ye are my friends, ſaith our Saviour to his Diſciples, if you doe what ever I command you. And accordingly, either the Angels, and the Saints and faithfull ſervants of God are invited here to rejoyce with Chriſt for the holy fruits which his Church militant did bring forth to him; (as indeed it is ſaid, Luk. 15.7. that there is joy in heaven over one ſinner that repenteth; and the faithfull doe alwayes exceedingly rejoyce in ſeeing their brethren walk holily and righteouſly before God; ſee Joh. 3.29. & 1 Joh. 4. & 2 Joh. 3.4.) Or elſe his glorified Saints are invited to take their ſhare with him, in the bliſſe and delight of his heavenly kingdome; according to that, Luk. 22.29, 30. I appoint unto you a kingdome, as my father hath appointed unto me, that ye may eate and drink at my table in my kingdome. The laſt clauſe, Yea drink abundantly, O beloved, may be read, as it is in the margin of our Bibles, and be drunken with loves. But even ſo the meaning is the ſame, to wit, that he exhorts them to be raviſhed with the mutual love, which Chriſt and his Church did manifeſt to each other, or with conſidering the glory, which Chriſt in his kingdome had provided for his people.
Verſ. 2. I ſleep, &c.] Here begins the Relation of a new paſſage betwixt the Spouſe and her Beloved (which therefore cannot with any probability be made to depend upon that which went before; ſee the Note, Chap. 3.1.) where the Spouſe ſheweth how unkindly and unworthily ſhe had uſed him, and what thereupon befell her: And ſome would have theſe firſt words, I ſleep, but my heart waketh, to be underſtood diſ-junctively of the Spouſe and her Beloved, as if ſhe had ſaid, I ſleep, but my heart, that is, my Beloved (ſo lovers are wont to call one another) waketh; and accordingly whilſt I was ſleeping, he came to viſit me. But rather in both clauſes the Spouſe ſpeaketh of her ſelfe; and ſheweth in what a condition ſhe was, when her beloved came to viſit her, namely, that ſhe was aſleep in her bed, but yet not ſo faſt aſleep, but that her heart was awake, in that her mind was buiſied with thinking of her beloved, according to that of the Poet, Haerent infixi in pectore vultus, Verba que nec placidam membris dat cura quietem; whence it was that as ſoone as he knocked and called at her dore, ſhe preſently heard him. Now hereby the Spirit of God ſets forth the ſpirituall ſluggiſh and ſlumbering condition, halfe aſleep and halfe awake, wherein Chriſt often finds his Church and faithfull ſervants. Sleep, is uſually cauſed, 1. from fulneſſe of feeding; when the belly is full, the bones would be at reſt; and 2ly, from wearineſſe, Iſa. 5.27. None ſhall be weary — none ſhall ſlumber nor ſleep. 3. from ſorrow, as we ſee in the Diſciples ſleeping, Luk. 22.45. And 4. from ſloath and want of exerciſe, Pro. 19.15. Sloathfulneſſe casteth into a deep ſleep: and many other things there are that help it forward. And when men are aſleep, the inſtruments of ſenſe and motion are bound up, and men are troubled with many dreaming fancies, Iſa. 29.8. Now becauſe the ſtate of the Church, and the faithfull, when the fleſh prevailes againſt the Spirit, is much like that of men aſleep, they become negligent, dull, and liſtleſſe in doing their duty, not minding the power and purity … religion, are over-borne with ſenſuall and ſinfull ſecurity, and doe uſually deceive themſelves with vaine hopes and groundleſſe fancies, which are no better then dreames; and becauſe this proceeds much from the ſame cauſes, as from mens glutting themſelves with worldly delights, and over-toyling themſelves about earthly things, from ſloath and eaſe, &c. therefore the Scripture doth uſually ſpeake of men in ſuch an eſtate, as of men aſleep, as Rom. 13.11. Now it is high time to awake out of ſleep; & 1 Theſ. 5, 6. Let us not ſleep, as doe others, but let us watch and be ſober. And ſo doth the Church here ſpeake of her ſelfe: but withall ſhe addeth, but my heart waketh, to wit, becauſe, ſay ſome, the Church never falls into ſuch a ſleep, but that ſhe diſcernes and holds faſt the vitals of Religion, both for doctrine and practice; or rather, becauſe her faith and grace is not extinct, though it be oppreſſed; in the faithfull there is alwayes a regenerate part, that doth ſincerely mind and love Chriſt, and the way of Chriſtianity; in their greateſt neglect and ſecurity, their conſcience doth check them for ſleeping, they have a ſincere deſire to withſtand it what they can, and according to that, Gal. 5.17. of the Spirits luſting againſt the fleſh, and their eares are ſtill open to diſcern and harken to the voice of Chriſt; as is expreſſed in the next words.
It is the voice of my beloved, that knocketh, &c.] See the Note, Chap. 2.8. When the faithfull are overcome with ſleep, Chriſt is wont to come to waken them, and to call and knock at the dore of their hearts; according to that, Revel. 3.20. Behold, I ſtand at the door and knock: whereby is meant, 1. the preſſing importunities of his Word and Miniſters: 2. the motions and importunities of his Spirit: 3. the terrors wherewith he troubleth their conſciences: 4. the ſpeciall mercies which he affords them: and 5. the afflictions wherewith he correcteth them, which tend indeed to waken ſecure ſinners; Mic. 6.9. Heare the rod, and who hath appointed it; and may be the rather here intended, becauſe they are mentioned together with Chriſts knocking, Rev. 3.19, 20. As many as I love, I rebuke and chaſten— Behold, I ſtand at the doore and knocke. And obſervable it is, that the Church, notwithſtanding the ſlumber of ſecurity wherein ſhe lay, yet heard the voice and knock of Chriſt, and did even then own him to be her only beloved, and by relating this doth aggravate her folly in neglecting him, as ſhe did, It is the voice of my beloved that knocketh, ſaying, Open to me, my ſiſter, my love, my dove, my undefiled; that is, Receive me into thy heart by a renewed act of faith, and give admittance to my graces and vertues; for the loving Titles which Chriſt here gives to his Church, which is the maine rhetorick of his love, ſee the Notes, chap. 2.2. & 14. & 4.7.10. That which is moſt obſervable is, that Chriſt manifeſts ſuch fervent affections to his Church, notwithſtanding her deadneſſe and faylings, and was as earneſt for admiſſion as if it had been for his own good, whereas it was meerely for hers; and that all this the Church alledgeth by way of condemning her ſelfe.
For my head is filled with dew, and my locks with the drops of the night.] To wit, whilſt in the night ſeaſon I have ſtood long waiting without doores, in expectation of being let in by thee. Some conceive that Chriſt doth here plead for admiſſion by mentioning the ſpirituall gifts and graces, that he brought along with him for his love, to wit, the refreſhing ſhowers of his Word, and the comforting and cooling dew of his Spirit; according to that of the Prophet, Hoſ. 14.5. I will be as the dew unto Iſrael. But queſtionleſſe, as in alluſion to the inconveniences that lovers undergoe whilſt in cold and froſty nights they waite at the doores of their lovers, in hope at laſt to be let in by them, Chriſt ſpeakes here either of the contempt and hard uſage that he met with out of the Church, all the world over, that he was there locked out of doores and deſpiſed, and that as a motive to perſwade the Church to let him in: or elſe rather of the great affronts and hard uſage he underwent, to wit, in his ſervants the Miniſters, whilſt he waited ſo long to bring his choſen ones unto repentance. And in relating this the Spouſe ſtill ſeekes to aggravate her baſe uſage of her beloved, that was willing to endure ſo much for her ſake.
Verſ. 3. I have put off my coate, &c] This may be underſtood, either as ſpoken ſoftly to her ſelfe, by way of arguing with her ſelfe why ſhe was loth to doe what her beloved deſired, or elſe as the anſwer which ſhe returned aloud to his requeſt; and that either to intimate her diſcontent againſt him for coming ſo unſeaſonably, or meerely by theſe frivolous pretences to excuſe her not coming to open the dore to him; I have put off my coate, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? Theſe laſt words are grounded upon the cuſtome of thoſe hot Eaſterne Countries, where they uſed to goe bare legged, and in a great meaſure bare footed, and ſo were conſtantly wont to waſh their feete when they went to bed, both to waſh off the duſt and ſweat, and likewiſe to coole their feete, that they might the better compoſe themſelves to a quiet and ſetled reſt. And both clauſes imply, that being laid in her bed, it would be too much trouble to dreſſe her ſelfe againe, that ſhe might goe to open the dore and let him in; all which ſhe ſtill relates by way of judging her ſelfe for this her folly and unkindneſſe. Now that which is ſpiritually ſignified hereby is, that when Chriſt calls the beſt to repentance, to a couragious profeſſion of the truth, and to a holy Goſpel-like converſation, they are hardly perſwaded hereto, and are wont to make many vaine delayes, and to pretend many fooliſh excuſes; I have put off my coate, &c. As if the Church had ſaid, I have put off and given over that ſtrict and forward profeſſion I formerly made of Religion, and have laid my ſelfe down in the ſoft and warme bed of ſenſuall eaſe and ſecurity, I have freed my ſelfe from all thoſe griefes, and feares, and troubles, wherewith I formerly perplexed my ſelfe, and am quite rid of thoſe perſecutions and afflictions I formerly underwent, and lie ſnugging covered over head and eares with worldly delights and contentments; and muſt I againe betake my ſelfe to theſe hard duties of Chriſtianity, repentance and mortification, and ſuch like? and muſt I againe expoſe my ſelfe to the ſufferings I am now freed from to follow thee? This is hard to fleſh and blood. Corrupt courſes never want fleſhly ſhifts and excuſes; ſee Luk. 11.7.
Verſ. 4. My beloved put in his hand by the hole of the dore.] That is, Becauſe I opened not the dore to let him in, my beloved aſſayed to open the dore himſelfe, namely, by putting in his hand, that is, the finger of his hand at the key-hole, or ſome chink or craney thereabouts, or by putting in his hand, at ſome little window or hole, that was in or neare the dore, that ſo he might lift up the latch; or thruſt back the lock or the bolt, whereby the dore was barred againſt him. And the ſpirituall meaning of this is, that Chriſt by the effectuall motions of his Spirit, conveyed ſecretly into the heart of his Spouſe, did ſeek to open her heart, even by removing that ſelfe-love, or that love of worldly things, or any other luſts and corruptions, that had been the bolt whereby her heart had been locked againſt him. And indeed the Spirit is called in Scripture the finger of God; that which in Matth. 12.28. is expreſſed thus, If I caſt out Devils by the Spirit of God, in Luk. 11.20. is expreſſed thus, If I with the finger of God caſt out Devils: And ſo likewiſe the hand of God, as in Act. 11.21. where it is ſaid of the Diſciples that preached the Goſpel, that the hand, that is, the Spirit of the Lord was with them, and a great number believed.
And my bowels were mooved for him.] That is, When I ſaw how earneſtly deſirous he was to get in, and how to that end he ſtood ſtriving in the cold night to open the dore, I was inwardly much mooved, to wit, with pitty and ſtrong affection towards him, and with ſhame and ſorrow for my keeping him out ſo long. And that which is hereby intended is, that by the ſtrong and effectuall workings of Chriſts Spirit in the hearts of the faithfull, they are uſually brought to repent of their former neglect of him, and to be carried out with ſtrong affection toward him.
Verſ. 5. I roſe up to open to my beloved, &c.] To wit, as her Beloved had deſired her to doe; ſee the Notes above, ver. 2. & Chap. 3.1. And my hands dropped with myrrhe, and my fingers with ſweet-ſmelling myrrhe, upon the handles of the lock. The word in the Original which we tranſlate ſweet-ſmelling myrrhe, doth properly ſignifie myrrhe paſſing or running about, ſo called, either, 1. Becauſe the beſt and pureſt myrrhe is ſuch as flowes freely of its own accord; or 2ly, Becauſe it is ſuch as will paſſe readily in way of traffique, as we call that money, which is no way like to be queſtioned, currant money, Gen. 23.16. Or 3. Becauſe it was myrrhe, the ſmell whereof would paſſe out and ſpread abroad every way. Now Expoſitors goe two ſeverall wayes in expounding this, which the Spouſe here ſaith concerning the dropping of her hands and fingers with myrrhe; for 1. Some conceive that ſhe would hereby ſet forth, that to render her ſelfe the more welcome to her beloved, who might be offended with her delaying to let him in, ſhe did ſodainly anoint her hands with ointment of myrrh, or that ſhe ſnatched up a box of this ointment, intending (according to the cuſtome of thoſe times) to powre it upon her beloveds head, that was now wet with the cold dew of the night, which being caſually broken, or the myrrhe ſwelling as ſhe went along, it ran downe upon her fingers as ſhe was opening the lock. And if we thus conceive of it the myſtical ſenſe muſt needs be, that when the faithfull are once awakened out of their fits of ſpirituall ſlumber and diſregard of Chriſt, they are wont to ſhew the more affection to him afterwards, yea and to manifeſt it in their workes, (which may be the myrrhe upon the hands and fingers) and withall to repent and mourne much for their former drowſineſſe and neglect of him, (the bitter myrrhe, ſay ſome, that is here intended, which to our Lord Chriſt is moſt ſweet and acceptable) yea and to mourne over thoſe corruptions, and thoſe things eſpecially, which have been as the locks and bolts, whereby they have formerly ſhut out Chriſt: But then 2ly, againe, Others think, that her drift in theſe words is to ſet forth the exceeding ſweetneſſe of her beloved, and of his love to her, in that when ſhe came to the dore, her beloved, (whom ſhe had before tearmed a bundle of myrrhe, Chap. 1.13.) had left ſuch a plentifull pleaſant ſmell behind him, that the ſavour thereof fell upon her in ſuch abundance, as if her hands and fingers had dropped with pure myrrhe; or that his endeavouring to open the lock, had left ſuch pure myrrhe there behind him, that when ſhe came to touch the handles of the lock, pure myrrhe did diſtill, as it were, from his hands and fingers. And if we thus take it (which I conceive the moſt probable) then the ſpirituall meaning is, that when the faithfull doe, after ſome neglect of Chriſt, begin to open their hearts to him, with much penitent ſorrow for their former miſdemeanors, it is the ſweet love of Chriſt, ſhed abroad in their hearts, that is the cauſe of it; or that it is the grace of Chriſt accompanying theſe their firſt motions and endeavours, that makes them the more active in all the works of repentance and obedience, even as a lock that being anointed with oyle doth moove the more glibly: and that even when Chriſt doth ſeeme to forſake his faithfull ſervants, he alwayes leaves ſuch impreſſions of his grace upon their ſpirits, that thereby their affections are quickned towards him; And this ſtill tends to aggravate her unkindneſſe in refuſing to give admittance to the former tenders of love that he had made to her.
Verſ. 6. I opened to my beloved, but my beloved had withdrawne himſelfe and was gone.] The Spouſes uſing theſe two expreſſions, my beloved had withdrawne himſelfe and was gone, may be all one in effect, as if ſhe had ſaid with a great deale of paſſion, He was gone, he was gone; her griefe being the greater, becauſe this had befallen her through her own folly. Or, the drift of this expreſſion may be rather to imply, that he had not only withdrawn himſelfe a little way, ſecretly and ſilently, putting up the injury quietly that had been offered to him, and only to try her what ſhe would doe, but that he was quite gone away from her. And indeed Chriſt doth many times thus withdraw his preſence of grace from his Church and people; ſee the Notes, Chap. 2.8. & 3.1. To puniſh their drowſineſſe and lukewarmneſſe, and their neglecting thoſe tenders of grace, that have been made to them, he doth afterwards many times withhold thoſe communications of his grace and Spirit, that he had formerly offered them, ſo that for the time they are ready to conclude that he hath quite forſaken them.
My ſoule failed when he ſpake.] Some conceive that the Spouſe doth in theſe words condemne her ſelfe for her ſtupidity in diſregarding her beloved when he ſo lovingly called to her, ver. 2. My ſoule, ſaith ſhe, failed when he ſpake, as if ſhe had ſaid, I was ſtupified, and as one voyd of all reaſon and underſtanding, in that I layd not to heart thoſe ſweet expreſſions of his love when he ſpake to me, Open to me my ſiſter, my love, &c. It is much the ſame with that the Pſalmiſt ſaith, Pſal. 73.22. So fooliſh was I, and ignorant: I was as a beaſt before thee. And indeed this expreſſion of the ſouls fayling is uſed much to this purpoſe, Iſa. 19.3. The ſpirit of Egypt ſhall faile in the midſt thereof, and I will deſtroy the counſell thereof. But doubtleſſe the words may be underſtood of the fayling of her ſoule at preſent, when ſhe ſaw her beloved had withdrawn himſelfe, My ſoule failed when he ſpake, that is, My ſoule melted, and dyed away within me, I was as one in a ſwoone, half-dead through griefe and feare, when I ſaw he was gone, and that eſpecially for the words he had formerly ſpoken to me, (and therefore we ſee that afterwards ſhe ſpeakes, ver. 8. of her being ſick of love) Or elſe thus, My ſoule failed, my heart was even ready to dye within me, as melting through love, when he ſo earneſtly begged that I would open to him, and much more muſt it needs be ſo with me then, when I ſaw he was gone.
I ſought him, but I could not find him, I called him, but he gave me no anſwer.] And thus Chriſt deales even with his faithfull ſervants in their own kind; when he ſought them, and called upon them, they would not mind him, and therefore afterwards when they ſeek him, and call upon him, he will not heare them: as we find it expreſſed, Mic. 3.4. Then ſhall they cry unto the Lord, but he will not heare them; he will even hide his face from them at that time, as they have behaved themſelves ill in their doings. But ſee the Notes, Chap. 3.1, 2.
Verſ. 7. The watchmen that went about the City found me, &c.] See the Note, Chap. 3.3. They ſmote me, they wounded me, to wit, becauſe by her wandring about in the night they took her for a harlot, and becauſe ſhe made a diſturbance in the City by calling and crying out in the night time for her beloved, or haply becauſe when they layd hands on her, not minding them, ſhe ſtrove to get away, that ſhe might goe on in the purſuit of her beloved. Now (according to that which is noted before, Chap. 3.3.) if by theſe watch-men be meant the faithfull Paſtors, and Teachers, and Governours of the Church, whoſe office indeed it is to look to the keeping of good order and peace in the Church, then by their ſmiting and wounding her, muſt needs be meant their ſmiting and wounding her heart with that ſword of the Spirit, the word of God, to wit, by juſt and ſharp reproofes for her evill carriage of her ſelfe towards Chriſt; according to that of the Prophet, Hoſ. 6.5. But if by theſe watch-men be meant falſe Teachers, wicked men that are in the place of Paſtors and Governours of the Church, but are indeed of an Antichriſtian ſpirit, then by their ſmiting and wounding the Spouſe is meant, either their wounding the faithfull with their ſcandalous and wicked lives, or elſe rather the bitter reproaches and cruell perſecutions wherewith they wound the faithfull, and that for no other reaſon, but becauſe they ſeek after Chriſt; (for indeed reproaching is tearmed ſmiting in the Scripture, Jer. 18.18. and ſo are all other wayes of perſecuting and afflicting the children of God, ſee Iſa. 53.4.) And that this is here meant, is methinks evident, becauſe the Church ſeemes to bewaile her ſufferings herein, which ſhe would not have done, if the wounds ſhe ſpeakes of had been only the reproofes of her faithfull Paſtors; and becauſe theſe calamities ſeeme to be mentioned▪ as brought upon the Church by way of puniſhing her for her former neglect of Chriſt, and as a meanes to quicken her in the way of repentance.
The keepers of the wals took away my vail from me.] Either the ſame perſons, that were before called the watch-men that went about the City, are here called the keepers of the wall; or if we underſtand it of others, that had more peculiarly the charge of looking to the walls, it muſt be ſuppoſed, either that upon the outcry made theſe came in to the ayde of the other, or elſe that the Spouſe, having gotten from the watch-men, fell afterwards into the hand, of the keepers of the wall, and that ſtriving with them, ſhe was forced to leave her vaile behind her: Now by theſe keepers of the walls, may be meant againe, as before, the faithfull Paſtors of the Church, who are ſaid to take away the Spouſes vaile; either becauſe when they reprove the faithfull, they are wont alſo to take from them all the excuſes and pretences, wherewith they are wont to palliate their offences; or becauſe they may by over-harſh cenſures condemne the faithfull as falſe-hearted hypocrites, and ſo ſtrip off their vaile, the good eſteeme they formerly enjoyed. But rather by theſe keepers of the walls, may be meant civil Magiſtrates, that are by their place to defend the Church againſt outward enemies; or, as before is ſaid of the watch-men, wicked Paſtors and Governours in the Church. And becauſe vailes were worne by women as an ornament, Iſa. 3.23. as a token of the modeſty of virgins, and therefore an honour to them, Gen. 24.65. and the ſigne of wives ſubjection to their husbands, ſee Gen. 20.16. & 1 Cor. 11.5. &c. therefore theſe perſecuting tyrants, becauſe they ſtripped the Church of her outward eſtate, and by the foule reproaches they caſt upon her, charging her with hereſie and ſchiſme, and all manner of evill, they did what in them lay to bereave her of her good name and repute, yea of her innocency, which was her honour; and by preſſing upon her falſe doctrines and humane inventions, did ſeek to ſtrip her of the purity and integrity of her doctrine and diſcipline, wherein conſiſted her ſubjection to Chriſt, they are ſaid to have taken away her vaile from her.
Verſ. 8. I charge you, O daughters of Jeruſalem, &c.] See the Notes, Chap. 1.5. & 2.7. It ſeemes that theſe daughters of Jeruſalem, hearing the noiſe that was made by the Spouſes calling for her beloved, or upon the tumult that was made by the watch-mens apprehending of her, came forth to ſee what the matter was, and thereupon ſhe ſpake thus to them. Or elſe it muſt be ſuppoſed, that having with much adoe gotten away from the keepers of the walls, not diſcouraged with the hard uſage ſhe had met with, ſhe went on in her ſearch and enquiry after her beloved (as indeed the faithfull are never more zealous for Chriſt, then in times of perſecution, and in an houre of deſertion, occaſioned by their former neglect of Chriſt) and ſo meeting with theſe daughters of Jeruſalem, preſſed them to help her in finding out her beloved, I charge you, O daughters of Jeruſalem, if ye find my beloved, that ye tell him, that I am ſick of love. It is in the Or…ginal expreſſed very emphatically, with an earneſt and paſſionate kind of ſpeech, If you find my beloved, what will ye tell him? why truly, not what injuries have been offered me (that I mind not ſo much) but that which you may eaſily diſcerne in me, to wit, that I am ſick of love, that is, for want of him; for which ſee the Note, Chap. 2.5. It is an expreſſion much like that, Hoſ. 9.14. Give them, O Lord; what wilt thou give? give them a miſcarrying womb and dry breaſts: and that the drift of it is all one, as if ſhe had ſaid, I doe not deſire to conceale from you the cauſe of my troubled ſoule, nor doe I deſire that you ſhould conceale it, but rather that you ſhould freely impart it to him, namely, that I am ſick of love. And ſo the meaning is, that the Church deſires her particular members and friends, or that the faithfull deſire of all the Saints and ſervants of God, that if they enjoyed the light of Chriſts countenance, or that when they found his preſence with them in their private prayers, or private reſortings, that they would then ſpread her, or their cauſe before him, and plead with him on their behalfe.
Verſ. 9. What is thy beloved more then another beloved, O thou faireſt among women? &c.] See the Note, Chap. 1.8. The daughters of Jeruſalem, mentioned in the foregoing verſe, doe make this enquiry of the Spouſe concerning her beloved, that they might hereby miniſter an occaſion to her to ſet forth his praiſe, and that either thereby to give a vent to her affection, which might be ſome eaſe to her heart, that ſeemed to be almoſt overwhelmed with trouble for him; or rather, that they might receive full ſatisfaction from her concerning him; as wondering at her love, and being fully perſwaded, that there was ſomething conſiderable in it, that ſhe, the faireſt among women, ſhould be ſo vehemently carried out in her affection to him, and ſhould lay ſuch a ſolemne charge and adjuration upon them concerning him; which is expreſſed in the following words, wherein to ſhew how earneſtly they deſired to be informed herein, their inquiry of him is againe repeated, What is thy beloved more then another beloved, that thou doest ſo charge us? That is, What excellencies are there in him more then there are in others, that are by their friends eſteemed alſo worthy to be beloved? And ſeverall things are here obſervable, as this relates to Chriſt and his Spouſe, the Church; as namely, 1. That the beauty of his Spouſe is no whit impaired, when ſhe is beaten, wounded and unveiled, becauſe the graces of Chriſtians doe ſhine forth with greateſt brightneſſe in times of perſecution and affliction. 2. That the faithfulls earneſt ſeeking after Chriſt is a ſingular meanes to put others upon enquiring after him: and 3. That Chriſtians will be earneſt to have the excellencies of Chriſt ſet forth to them; 1. That they may thereby better their knowledge of him, whom indeed we can never know enough, Eph. 3.19. and may be delighted to heare his praiſes (as indeed men love to heare others talke of thoſe they greatly affect) and be ſtirred up the more to love him, and the more induſtriouſly to ſeek after him. 2. That thoſe that doe ſet forth his excellencies to them, may thereby find their own affection the more inflamed towards him: and 3. That others alſo hearing his praiſes might be wonne to love him, and to ſeek by faith to be united to him. And beſides this makes way to raiſe up our attentions, the more heedfully to obſerve that glorious deſcription that is immediately given us of Chriſt.
Verſ. 10. My beloved is white and ruddy, &c.] Thus the Spouſe ſets forth the beauty of her beloved, as one of a ſanguine complexion, covertly thereby to condemne her former folly in diſregarding ſuch a one as he was, and withall to quicken her own affection towards him, and to repreſent him as one that deſerved to be beloved of all. And indeed it is the office of the Church thus evidently to ſet forth Jeſus Chriſt crucified before the eyes of men by the preaching of the Goſpel, Gal. 3.1. Expoſitors doe ſeverall wayes apply this, as, 1. that Chriſt was white in regard of his Godhead, as being the brightneſſe of his fathers glory, Heb. 1.3. and therefore when at his tranſfiguration the glory of his deity did ſhine forth thorough the veile of his body, it is ſaid, Matth. 17.2. that his raiment was white as the light; and ruddy in regard of his humanity, being made of the ſame ſubſtance with Adam, who had his name from the red earth from whence he was taken, Gen. 2.7. and therefore is called the ſecond Adam, 1 Cor. 15.45. 2ly, that white might denote his innocency, holineſſe and ſpotleſſe purity; and red the imputation of the bloody ſcarlet ſinnes of men unto him, 2 Cor. 5.21. or the merit of his death and bloody paſſion, whence he is deſcribed, Revel. 19.13. as cloathed with a veſture dipped in blood. And indeed the mixture of this white and red was admirable in that great myſtery of his paſſion, when he that had not the leaſt ſtaine of ſin in him, had ſin notwithſtanding in a way of juſtice charged upon him, and was numbred with the tranſgreſſors, Iſa. 53.12. And 3. that white might betoken his mercy and grace to penitent ſinners, as likewiſe his victory, triumph and joy, Revel. 19.8, 14. and red his juſtice in executing vengeance upon his enemies. Iſa. 63.1, 2, 3. But I think that the drift of the words is only in generall to ſhew, that the excellencies that are in Chriſt and the great things that he hath done and ſuffered for his Church, doe make him moſt beautifull and lovely in the eyes of his people: And to the ſame purpoſe is the following clauſe, where it is ſaid, that he is the chiefeſt (or▪ as it is in the margin of our Bibles, A Standard-bearer,) among ten thouſands: (becauſe uſually the talleſt, ſtouteſt and goodlieſt men are choſen to be Standard-bearers) for hereby is ſignified that Chriſt doth tranſcendently excell in the lovelineſſe of his glorious excellencies all the children of men, ſee the Notes, Chap. 3.2. & Pſal. 45.2. Yet ſome adde alſo that he is called a Standard-bearer, with reſpect to his leading his people in their way, and Chriſtians marching and fighting under his Colours; for which he is alſo called the Enſigne of his Church, Iſa. 11.10.
Verſ. 11. His head is as the moſt fine gold.] Some conceive that this is ſpoken with reference to the golden Crowne, which Solomon wore on his head, of which mention was made before, Chap. 3.11. But becauſe of theſe words, as the moſt fine gold, I rather think the Spouſe intends hereby to ſignifie, that his head was exceeding goodly to behold, or that there was a kind of ſplendor of beauty and majeſty in it; or it may be, that his intellectuals were exceeding precious and excellent. And ſo myſtically this may ſignifie; 1. The tranſcendent excellency of his Godhead; according to that, 1 Cor. 11.3. The head of Chriſt is God: Or rather, 2. The ſurpaſſing excellency and glory of his government and kingdome above all other kingdomes whatſoever; becauſe ſpiritual, heavenly and eternall; ſee Joh. 18.36. & Dan. 7.14. as likewiſe the al-ſufficiency that was in him for the exerciſe of this his Regal power, as that in him were hid all the treaſures of wiſdome and knowledge, and that he was ſtill ready to powre forth the riches of his goodneſſe and mercy for the enriching and adorning of his people.
His locks are buſhy (or, curled) and black as a Raven.] To wit, as the feathers of a Raven, which are alſo ſmooth and ſhining, and therefore the more beautifull. And this is added becauſe black haire hath been ever eſteemed moſt beautifull in men, whence was that of the Poet, Spectandus nigris oculis, nigro que capillo. Now myſtically, I conceive, theſe words doe import, as the exceeding ſpirituall beauty, ſo alſo the invincible fortitude and ſtrength of Chriſt, black and curled locks being ſignes of a hot and ſtrong conſtitution. Some by his locks doe underſtand the innumerable company of Angels that attend upon Chriſt; and others the Saints and ſervants of Chriſt, eſpecially as gathered into Congregations, which are an ornament to Chriſt; and others againe, his hidden and unſearchable counſels, and his ſecret profound judgements, which are ſo intricate, that they cannot be fully known, and ſo black and formidable, that they may well ſtrike men with aſtoniſhment; and this laſt ſeemes the moſt probable.
Verſ. 12. His eyes are as the eyes of doves, &c.] Thus Chriſt had before ſet forth the beauty of his Spouſes eyes, Chap. 1.15. & 4.1. (for which ſee the Notes there) and here now the Spouſe uſeth the ſame expreſſion concerning Chriſts, only it is with an addition, that his eyes were as the eyes of doves by the rivers of waters; that is, doves, that have their abiding place where they have plenty of pure and cleare water to waſh themſelves and their eyes in; as indeed cleare running water hath been alwayes eſteemed good to refreſh and cleare the eyes. Now though this may be not unfitly applyed to the Miniſters of Chriſt in regard of their purity and ſincerity (ſee the Note, Chap. 1.4.) and their being ſo continually converſant in the Scriptures; and, as ſome think, to the moſt pure and ſpotleſſe wiſdome and prudence of Chriſt, as man; yet I rather think they are meant, either of the carefull and affectionate reſpect that he hath alwayes to his Church, (and ſo as the Church was before ſaid to have doves eyes, becauſe of her faith and loyalty to Chriſt; ſo the ſame is here ſaid of Chriſt, becauſe of his faithfullneſſe to her) or elſe of the beauty of his divine wiſdome and providence; according to that, Habak. 1.13. Thou art of purer eyes then to behold evill, &c. even in the ordering and diſpoſing of the vildeſt actions of the creature, the Lord is blameleſſe and pure; And for the ſame reaſon it is farther added concerning his eyes, that they are waſhed with milk; that is, in milk-white water, or as white, as if they were waſhed in milk; which is ſpoken only with reſpect to the white of the eyes, and fitly ſet, which is in the Hebrew, ſitting in fulneſſe, which though ſome underſtand as ſpoken in relation to doves ſitting by full ſtreames of water; yet the meaning rather is, that his eyes were fitly ſet in the holes of his head, exactly filling up thoſe hollow places, neither ſunk into the head too low, nor ſtaring out too much, even as a precious ſtone that is neatly ſet in the foile of a ring; as indeed nothing can be more fitly diſpoſed and ordered, then it is by divine providence.
Verſ. 13. His cheekes are as a bed of ſpices, &c] That is, they are like to garden-beds and borders, curiouſly ſet with flowers and plants that beare ſpices; and the ground of this figurative expreſſion is, becauſe there is in the cheekes a little riſing above the reſt of the face, as there is in the beds and borders of gardens above the reſt of the earth; and becauſe the ſprouting forth of the haire on his chinne and cheekes, did reſemble the ſpringing up of ſpice-plants, in ſuch beds and borders. All this tends to ſet forth that his cheekes were beautifull and ſweet, amiable and lovely, though withall full of manly gravity and majeſty. And to the ſame purpoſe alſo in the following words they are ſaid to be as ſweet flowers, or (as it is rendered in the margin of our Bibles) towers of perfumes; whereby may be meant, either aromaticall flowers or plants growing up like towers or tu…rets; which indeed agrees beſt with our Tranſlation and the foregoing words; or elſe ſuch kind of boxes, as are ſpiring, like little turrets or towers, wherein men were wont to carry any ſweet ſpices, powders, or perfumes. However, by theſe cheekes of the Lord Chriſt, beautifull and ſweet, may be meant moſt probably the favourable countenance of Chriſt, ſhining into the hearts of believers; or more generally the aſpect or ſight that we ſhall have of him in heaven, which ſhall yield fulneſſe of life and joy, ſee the Notes, Pſal. 16.11. & 17.15. and which is repreſented to us here in the Goſpel, and apprehended by faith, as a ſweet Saviour, and a Redeemer, mighty to ſave his people againſt all bodily and ſpirituall enemies.
His lips like lilies, dropping ſweet-ſmelling myrrhe.] For ſweet-ſmelling myrrhe, ſee the Note above, ver. 5. Her meaning is, that his lips were as beautifull, and did breath forth as ſweet a ſmell, as doe the lips of lilies, yea the ſweeteſt lilies, that yield as fragrant a ſmell, as if the oyle of myrrhe did drop down from them. Or elſe it may be meant of the ſweetneſſe of his ſpeech. And obſervable it is, that whereas her beloved had told her, that her lips did drop as the honey-comb, Chap. 4.11. ſhe now returns the like praiſe to him, that his lips were like lilies dropping ſmeet-ſmelling myrrh. And this doth notably ſet forth the purity and ſweetneſſe of the Word, and how the Goſpel of Chriſt being freely diſtilled by the lips of Gods Miniſters, doth convey grace to the hearers, and thereby rejoyceth and reviveth their hearts.
Verſ. 14. His hands are as gold rings ſet with the Beryl.] The Beryl is a precious ſtone, as they ſay, of a Sea-green colour; and indeed the Hebrew word is Tarſhiſh, by which in Pſal. 48.7. ſome ſay is meant the great Ocean Sea; (from which ſome think the word Turkois is derived) and on this ſtone in the High Prieſts breaſt-plate, Exod. 28.20. was Aſher engraven, who dwelt neare the Sea. However, hereby the Spouſe intended that her beloveds hands were very faire, goodly and precious, And it may be that by comparing his hands to gold rings ſet with the Beryl, ſhe might have reſpect to the bright ſhining nayles on the tops of his fingers. Now hereby, ſpiritually is meant that all the works of Chriſt are pure, rare, precious and glorious, and moſt acceptable both before God and men: whence it is ſaid of his miracles and other his glorious works, that he was a Prophet, mighty in deed and word before God and all the people, Luk. 24.19. and that glorious teſtimony was by the people given concerning him, He hath done all things well, Mark 7.37. Yet ſome, I know, would limit this more particularly to his bounty and liberality in beſtowing the precious gifts and graces of his Spirit, together with other ſpirituall bleſſings upon his Church and people.
His belly is as bright Ivory overlaid with Saphires.] This is much like that deſcription of the Nazarites, Lam. 4.7. They were more ruddy in body then rubies, their poliſhing was of Saphir. Now as the Church is here repreſented ſpeaking of Chriſt, under the perſon of Solomon, (and ſtill alſo under a Paſtoral-parable of a ſhepheard and a ſhepheardeſſe) though it may be ſpoken with reference meerely to the pure whiteneſſe of his skin (becauſe ſome Saphirs are white and gliſter like a Diamond,) or to the whiteneſſe of his skin, together with the branches of blew veines therein, becauſe ſome Saphires are of a blew sky-colour; yet I rather think it is intended as a deſcription of the garments he wore on his breaſt and belly, to wit, that they were vey beautifull and glorious, ſhining white, as the brighteſt poliſhed Ivory, but adorned with ſome trimming, or bound about with ſome girdle of blew; and that becauſe the Spouſe intends here to give directions how the daughters of Jeruſalem, to whom ſhe ſpeakes, might know him, when they ſaw him; all which notwithſtanding is to be myſtically underſtood of Chriſt; and is uſually applyed by Expoſitors, either to the purity of his humane nature, and the adorning thereof with divers precious heavenly graces; or more generally to his inward, tender and hearty bowels of affection (becauſe the belly is indeed the ſeate of the bowels) the love, mercy and pitty, which he outwardly manifeſts to his Church and people; which are indeed pure and ſincere, precious and heavenly.
Verſ. 15. His legs are as pillars of marble, ſet upon ſockets of fine gold.] By comparing his legs, under which his thighes are alſo comprehended, to pillars of marble, ſhe intends to ſet forth that they were full, ſtreight, ſtrong, white, and every way proportionable and handſome, (to which ſome adde alſo, that his gate was grave, ſtately and Prince-like) and by comparing his feet to ſockets of fine gold, upon which thoſe pillars of marble were faſtened, ſhe intends to ſhew, that they alſo were firm, ſtedfaſt, comely and glorious: Or this laſt may be ſpoken with reſpect to the golden ſhoes which he wore on his feet: for of the Spouſes wearing ſuch gorgeous ſhoes, mention is afterward made, Chap. 7.1. How beautifull are thy feet with ſhoes, O Princes daughter! Now becauſe the legs and feet are thoſe inſtruments and members of the body, whereby the whole body is upheld, and moved from one place to another, therefore by theſe legs of Chriſt, that are as pillars of marble, and feet that are as ſockets of gold, whereon theſe pillars ſtand, muſt needs be meant, his ſtrong, firm and faithfull, his pure and glorious managing and carrying on all the works of his Mediatorſhip, as in treading down all his enemies under his feet, Pſal. 110.1. in carrying on his Goſpel where ever he pleaſeth, breaking through all the oppoſition that is made againſt him, in bearing up, ſupporting and helping his myſticall body the Church, ſo that the gates of hell are not able to prevail againſt them, &c. in all which he never treads awry, nor fails of doing what he hath undertaken, by means whereof his Kingdom and Government muſt needs be pure and upright, full of Majeſty and Glory, and unchangeably conſtant and durable; as likewiſe that the foundation of all theſe is his divine Almighty ſtrength and power, and his unchangeable truth and faithfulneſſe. I know that ſome Expoſitors do ſomewhat otherwiſe apply this, as namely, that the Apoſtles doctrine, whereby Chriſt was carried forth into all the world, and whereon the Church is firmly founded, Eph. 2.20. is theſe firm, and ſtable, and beautifull legs, that are as marble pillars, whence it is that the Apoſtles are called pillars, Gal. 2.9. and of them principally is that ſpoken, Rom. 10.15. How beautifull are the feet of them that preach the Goſpel of peace, &c! and that theſe pillars are ſaid to be ſet on ſockets of gold, becauſe they are grounded upon the writings of the Prophets, which are pure and precious, a ſure word of prophecy, as the Apoſtle cals them, 2 Pet. 1.19.
His countenance is as Lebanon, excellent as the Cedars.] By his countenance, is not meant his face only, but the whole form and appearance of his perſon; and ſo that which the Spouſe intends hereby is, that her beloved was a tall, goodly, perſonable man, and that his aſpect was ſtately, and withall pleaſant and delightfull. And hereby was ſignified the largeneſſe, glory and eminency of Chriſts Kingdome (as elſewhere upon the ſame account it is compared to a little ſtone, that became a great mountain, Dan. 2.35.) and that in regard of the multitude of believers it ſhould be as a forreſt, and that alwaies flouriſhing and continuing in its freſhneſſe and vigor: yea that whatever of himſelf Chriſt is pleaſed to diſcover to us, is excellent and glorious.
Verſ. 16. His mouth is moſt ſweet.] Here again the Spouſe uſeth the ſame loving expreſſions concerning her beloved, which he had formerly uſed concerning her, as Chap. 2.14. Sweet is thy voice; and Chap. 4.11. Thy lips, O my Spouſe, drop as the honey-comb, &c. And this is generally underſtood of the exceeding ſweetneſſe of the words, ſpeeches and ſayings of Chriſt, his doctrines, comforts and promiſes. See Pſal. 19.10. & 119.103. And ſome underſtand it too of the Miniſters of the Goſpel, who are as it were the mouth and the voice of Chriſt, whereby he diſpenceth theſe ſweetneſſes of the word of grace unto his people; as the Baptiſt is called the voice of one crying in the wilderneſſe, Joh. 1.23. But becauſe the Spouſe had mentioned this before in commending his lips, verſ. 13. His lips like lilies, dropping ſweet-ſmelling myrrhe; and becauſe this clauſe is in the Original, His palate is moſt ſweet, I ſee not why this may not be particularly meant of the motions of the Spirit (which is as the breath of Chriſt) conveying the comforts and promiſes of the word with much ſweet delight unto the ſouls of beleevers. And indeed it is only thoſe that are admitted to the ſpiritual kiſſes and embraces of Chriſt, that do ever diſcern the ſweetneſſe of theſe breathings.
Yea, he is altogether lovely.] As if ſhe had ſaid, Not to inſiſt further on particular parts, I may well wind up all briefly in this, that he is altogether lovely, amiable and deſirable, to wit, in his Perſon, Offices, Ordinances, Graces, Providences and Members, and therefore is he called, The deſire of all Nations, Hag. 2.8. which the word in the Original doth here alſo import.
This is my beloved, and this is my friend, O daughters of Jeruſalem.] See the Note, Chap. 1.5. It is as if ſhe ſhould have ſaid, According to this deſcription which I have given you of my beloved, you may eaſily know him, there is not ſuch another; and conſidering ſeriouſly of what I have ſaid, you will not blame me for being ſick of love, for being tranſported with ſuch a violence of affection in ſeeking after him, or for laying ſuch a ſolemn charge and adjuration upon you.