Annotations Upon the Books of Poetry, Song of Solomon · Chapter 6
CHAP. VI.
Verſ. 1. WHither is thy beloved gone? &c.] Theſe are the words of the daughters of Jeruſalem, to whom the Spouſe had made that large deſcription of her beloved, Chap. 5.8—16. and concerning whom, ſee the Note, Chap. 1.5. As pitying the Spouſe for her ſad condition, becauſe of the abſence of her friend, ſo exceedingly worthy indeed to be beloved by her; and being themſelves, by the high commendation which ſhe had given of him, enflamed with the love of him, and with a ſtrong deſire to ſee him, to enjoy his preſence, and to get an intereſt in him, they offer to joyn with her, or to help her in ſeeking him out, if ſhe could but tell them which way he was gone or where he uſed to be, and where they might be like to find him; for ſo much this queſtion of theirs imports, Whither is thy beloved gone? which out of the vehemency of their affection, and to ſhew how forward they were to do it, they repeat again; only by that phraſe of his being turned aſide, they imply their hope, that he was not gone farre, nor would be long abſent, O thou faireſt among women, (See Chap. 1.8.) whither it thy beloved turned aſide, that we may ſeek him with thee? All which is to ſignifie, either that the Jews ſhall one day be brought to ſeek after Chriſt, by the high commendation given of him by the Church of the Gentiles; or elſe more generally, that when Gods Elect people are once by the Preaching of the Goſpel brought to know the tranſcendent worth and excellency of Chriſt, they will ſeek after him, nor will be ſcared nor beaten off by the hard uſage, which the Church, his Spouſe, hath alwaies met with in the world. And withall obſervable it is, which is here implied, that they that deſire to ſeek after Chriſt, muſt be ſure to go along with the Catholick Church, or they are never like to find him.
Verſ. 2. My beloved is gone down into his garden, &c.] Becauſe immediately before it was ſaid that the Spouſe was greatly diſtreſſed, becauſe ſhe could not find her beloved, and yet here now ſhe tells the daughters of Jeruſalem whither he was gone, therefore ſome conceive, that here there begins a new Relation of another paſſage between the Bridegroom and the Bride, and that it hath reſpect to another time & ſtate of things; according to what is noted before, Chap. 3.1. But I rather think this is an anſwer to the Queſtion propounded to her in the foregoing verſe by the daughters of Jeruſalem; and it ſeemes that bethinking her ſelfe of the gracious diſpoſition of her beloved, and the experience ſhe had alwayes had of his gentleneſſe, and the conſtancy of his love to her, and it may be taking occaſion from that which they had hinted, that perhaps he was but only ſomewhere a little turned aſide, ſhe thus determines concerning his going from her, My beloved is gone down into his garden, As if ſhe had ſaid, Surely ſo it is; he is but only gone down into his garden, there to refreſh himſelfe; where in that expreſſion of his going down to his garden, there is an alluſion to Solomons gardens in Jeruſalem, which were beneath in the fruitfull valleys, whilſt his Palace was in the upper part of the City; and to theſe the Spouſe ſaith her beloved was gone; to the beds of ſpices; that is, to delight himſelfe with the pleaſant ſight and ſmell thereof, as men doe that walk in ſuch gardens; to feed in the gardens, that is, to eate of the fruits growing there in the ſeverall diviſions of his garden, which were as ſeverall gardens, or of ſome other dainties there provided for him; or to feed his flock in paſtures neare to his garden, or within the hedge of it; ſee the Note, Chap. 2.16. And to gather lilies, to wit, to pleaſe himſelfe therewith, or to make garlands for himſelfe, or for his Spouſe. And accordingly that which is ſpiritually here intended is, that the faithfull in their deſertions have ſtill this feed of comfort abiding in them, that they know Chriſt can never forſake his Church; and that after their deſertions they are wont to recover ſome comfortable evidence of his favourable preſence againe, and are ready ſtill to communicate what they know of Chriſt unto others; for by his garden, here is meant, either, 1. the paradice of heaven; ſee the Note, Chap. 5.1. where the Church teacheth every true believer to ſeek Chriſt. And then by his going to the beds of ſpices, his feeding in the gardens, and his gathering lilies, muſt be meant the delight that Chriſt takes in the joyes and ſervices that are yielded him; ſee that Note againe, Chap. 5.1. Or 2ly, the place where his Church abides on earth; ſee the Note, Chap. 4.12. And then we muſt underſtand, 1. By the beds of ſpices, the variety of ſweet Chriſtians, or their graces and good works, that are moſt delightfull to Chriſt; and 2. By his feeding in his gardens, either that he there feeds the ſoules of his people with the choiceſt dainties, for which ſee the Note, Chap. 2.16. or elſe the delight that he takes in the fellowſhip, the graces, and the ſervices of his Saints; ſee the Note, Chap. 4.16. And 3. by his gathering lilies, either his gathering to himſelfe his elect and choſen people, who are often in this Song compared to lilies; ſee the Note, Chap. 2.2, 16. & 4.5. or elſe his gracious acceptance of, and delight in both their perſons and graces, and the great delight he takes in their holy ſervices.
Verſ. 3. I am my beloveds, and my beloved is mine, &c.] See the Note, Chap. 2.16. The Spouſe may be ſuppoſed to have broken forth into theſe words, when ſhe found her beloved in his garden, or met him as they were going thither to find him, & that by way of glorying in the aſſurance of the love of her beloved, notwithſtanding her former diſreſpect of him, and the recovery of her peace and joy thereby after all her ſufferings and ſorrowes; yea it may alſo imply her reſolution never againe to ſlight him, as ſhe had now done, but to give up her ſelfe wholly to him. All which doth notably ſet forth how the faithfull are affected, when they have recovered the light of Gods countenance after a time of deſertion. As for the following words, Who feedeth among the Lilies, ſee the Note, Chap. 2.16.
Verſ. 4. Thou art beautifull, &c.] The Spouſe having found her beloved, and having (as muſt be ſuppoſed) bewayled her neglect of him, and acquainted him what ſhe had ſince done and ſuffered in ſeeking after him, he thereupon makes known in theſe words, hereby to cheare her up, what precious account he made of her, that ſhe was no leſſe beautifull, pleaſing and delightfull in his eyes, then ſhe was before; to manifeſt which he uſeth afterwards many of the ſame expreſſions, which he had uſed before in the fourth Chapter: & all this tends to ſet forth, that when Chriſt doth manifeſt himſelfe from heaven after times of deſertion to the faith of his penitent people, he doth never a whit the leſſe love and eſteeme them, becauſe of their former miſcarriages, if they come to ſeek him againe in a right manner: for the Churches beauty, ſee the Note, Chap. 1.5, 8. & Pſal. 45.11. It is here ſet forth by three elegant ſimilitudes; 1. Thou art beautifull, O my love, as Tirzah; which was a goodly City in the tribe of Manaſſeh, for which ſee the Note, 1 Kings 14.17. The word ſignifieth well-pleaſing, or acceptable, and therefore was it fit to ſet forth the ſpirituall beauty of the Church, who is made faire & acceptable in and thorough Chriſt, her beloved, Eph. 1.6. & 5.27. 2ly, Comely, as Jeruſalem, which was indeed eſteemed in thoſe times the moſt gallant and ſtately City for the glory of her buildings, and eſpecially the Temple there, that was in thoſe Eaſterne parts of the world, and therefore it is called, Pſal. 48.2. Beautifull for ſcituation, the joy of the whole earth, & Pſal. 122.3. A City, that is compact together, yea and Lam▪ 2.15. The perfection of beauty: and the Church, we know, is uſually with reſpect thereto called Jeruſalem: and 3ly, Terrible as an army with banners; which expreſſion, as it is not unfit to ſet forth the praiſe of a woman (as the Church is here perſonated,) it being very commendable in them, when the gravity and ſobriety of their countenances doth ſtrike a terror into wicked men; ſo it doth notably ſet forth the Majeſty of the Church, in that ſhe is to her enemies, and to the wicked, terrible as an army with banners, that is, as an army that with banners diſplayed is going forth to fight with their enemies, and that becauſe of her invincible faith and ſtrength, againſt which hell-gates are not able to prevaile. And indeed obſervable it is, that (as in an army) it is the order and union of the Church, their diſcipline for the puniſhing of thoſe that walk diſorderly, but eſpecially the preſence of the Lord of hoſts amongſt them, as their Captaine and King, alwayes ready to help and defend them, that makes the Church ſo dreadfull; according to that, Iſa. 52.12. The Lord will goe before you, and the God of Iſrael will be your rereward; ſee the Note, Chap. 1.9. & 4.4.
Verſ. 5. Turn away thine eyes from me, &c.] Taking occaſion perhaps from the Spouſes fixing her eyes upon him, out of the exuberancy of her love to him, and delight in him, now that after a time of deſertion ſhe had recovered his preſence againe, the Bridegroom breakes forth into theſe paſſionate tearmes, Turn away thine eyes from me; which muſt not be taken, as if he deſired not ſhe ſhould look on him any more, (for there was nothing he deſired more, as he had ſaid before, Chap. 2.14. Let me ſee thy countenance, &c.) but as a poetical expreſſion, wherewith he would ſet forth the ſurpaſſing beauty of the Church, and the extreame vehemency of his affection, namely, that her beauty, eſpecially of her eyes, was ſuch, that he was not able, as it were to endure the brightneſſe of them; for they have overcome me; It is in the Hebrew, they have puffed me up, or lifted me up, to wit, with joy and gladneſſe, or with a rapture of love; but the meaning is, that her beauty had tranſported him beyond himſelfe.
Thy haire is as a flock of goates, &c.] See the Note, Chap. 4.1.
Verſ. 6. Thy teeth are as a flock of ſheep, &c.] See the Note, Chap. 4.2.
Verſ. 7. As a piece of a Pomegranate are thy temples within thy locks.] See the Note, Chap. 4.3.
Verſ. 8. There are threeſcore Queens, &c.] This is ſtill added to cheare up the Spouſe, by letting her ſee how highly he eſteemed her; There are threeſcore Queens, and foureſcore Concubines, (which how they differed from thoſe that were legal wives, and therefore called Queens; ſee in the Notes, Gen. 22.24. & 25.6. & Judg. 19.1.) and Virgins without number; that is, hand-maids, and maids of honour, that attended upon the Queens and Concubines; ſee the Note, Pſal. 45.14. Some conceive, that this is ſpoken indefinitely with reſpect to the Court of any Prince, and that a definite number is alſo put for an indefinite, as before, Chap. 3.7. There are threeſcore Queens, &c. which, they ſay, is all one as if the Bridegroome had ſaid, Suppoſe there be, or, Though there ſhould be in a Princes Court never ſo many Queens, and Concubines, and Virgins, which are uſually of the moſt beautifull women and moſt gorgeouſly attired; yet alas amongſt them all there would not be one found, that were to be compared to my love. But then others againe underſtand it of the women in Solomons family; for, ſay they, becauſe the Virgins are ſaid to be indefinitely without number, therefore it ſeemes moſt probable, that by threeſcore Queens and foureſcore Concubines is meant, that there was of them juſt that definite number, and this can therefore be meant of no other, but Solomons Court, though afterwards indeed in his old age it is ſaid that he had ſeven hundred wives, and three hundred Concubines, 1 Kings 11.3. for which ſee the Note there. And if we thus take the words, the drift of them muſt needs be to ſhew, that amongſt theſe there were none, that equalled the beauty and lovelineſſe of his beloved Spouſe. And however, ſome underſtand by theſe Queens, and Concubines, and Virgins without number, the ſeverall Nations and Aſſemblies in the world pretending an intereſt in Chriſt, ſome better by many degrees, and ſome worſe, and ſo make this paſſage to be the ſame in effect, As if Chriſt had ſaid, Let there be never ſo many Nations, Churches and Aſſemblies, that call themſelves by my name, and challenge an intereſt in my love, and that by their outward proſperity may ſeeme to have much reſpect from me, and much worth in themſelves, yet they are all not worthy to be mentioned in compariſon of my true Spouſe: yet, I think, the meaning may be rather taken to be plainly this, that how excellent ſoever the beauty and bravery might be of the Queens, and Concubines, and Virgins in any Princes Court, (or particularly in Solomons) yet in ſuch an innumerable company, there would not be one found, that could match the ſpirituall beauty and glory of the Church; and this is that which is added in the following verſe.
Verſ. 9. My dove, my undefiled, &c.] See the Notes, Chap. 2.14. & 4.7. is but one, that is, ſhe is the only one whom I own as my Spouſe; as there are none fit to be ranked with her for beauty, ſo there is none that are ſo deare to me, nor that ſtand in ſo neare a relation to me as ſhe doth; there is no other people joyned to me by a Covenant of peace. This is meant of the Catholique Church, who as ſhe is but one, becauſe all the particular true Churches that are on earth, are ſo united together, that they make but one body, Eph. 4.4. There is one body, and one ſpirit, &c. and becauſe of their brotherly love and unity amongſt themſelves, ſo alſo becauſe though there are many Aſſemblies and baſtard Churches, that in the worlds judgement, and their own eſteeme, are as Queens and Ladies, Revel. 18.7. & Iſa. 47.7. yet there is but one true legitimate Church, which Chriſt doth own as his Bride and Spouſe.
She is the only one of her mother, the choice one of her that bare her.] That is, of the heavenly Jeruſalem, Which is the mother of us all, Gal. 4.26. whoſe darling ſhe is, as being her only Child, ſee Judg. 11.34. and exceeding beautifull, as reſembling her mother in her heavenly gifts and glorious excellencies. Yea and ſome take this as ſpoken by way of compariſon, to wit, that the Church was as deare to Chriſt, as an only daughter uſeth to be to a tender mother; Ye ſhall be a peculiar treaſure unto me above all people, ſaith the Lord to the Church of Iſrael, Exod. 19.5.
The daughters ſaw her and bleſſed her, &c.] That is, particular Churches or believers (for in the Hebrew dialect, the common body of any company of people are uſually called the mother, and ſeverall members the daughters) when by the preaching of the Goſpel they came fully to underſtand her ſtate and condition, did admire her beauty and her happineſſe in the love of her beloved, and did pronounce her bleſſed; ſee 2 Sam. 7.23. & Pſal. 143.15. Yea the Queens, and the Concubines, and they praiſed her; that is, all ſorts of people, high and low, even the moſt honourable and mighty Nations in the world, both did and ſhall admire and extoll her ſpirituall beauty and glory. Deut. 4.6, 7. it is ſaid that the nations ſhould ſay of the Iſraelites, Surely this great nation is a wiſe and underſtanding people, &c. ſee alſo Deut. 26.18, 19. & 33.29. & Pſal. 126.2. and of the Chriſtian Churches it is ſaid, Act. 5.13. that the people magnified them. Yea, this may be intended to imply, that thoſe that here pretend themſelves falſely to be the Churches of Chriſt, ſhall find, if they repent not, at leaſt at the day of Judgement, that there is but one true Church, and how happy they were that joyned themſelves thereto.
Verſ. 10. Who is ſhe that looketh forth, &c?] Very many Expoſitors hold, that here begins a new paſſage of this Paſtoral, that hath no connexion with that which went before, ſee the Note, Chap. 3.6. Wherein it muſt be ſuppoſed that as the Bride was going up from her garden, a company of Virgins eſpying her, did break forth into the admiration of her beauty, Who is ſhe, &c? But it ſeemes farre more probable, that the Bridegroom having ſaid in the foregoing verſe, that the Queens and Concubines praiſed his Spouſe, theſe are inſerted as the words, wherewith they praiſed her, Who is ſhe that looketh forth, &c? and it is ſpoken by way of admiration, thereby to ſet forth her ſurpaſſing excellency; as when David ſaith, Pſal. 24.8. Who is this king of glory? and Pſal. 77.13. Who is ſo great a God, as our God? and when the people were aſtoniſhed at Chriſts marvellous works, Mark 4.41. What manner of man is this, that even the winde and the ſea obey him? ſo here, Who is ſhe? that is, What manner of woman is this? that looketh forth as the morning; that is, that appeareth as the morning doth after a dark night, freſh and faire, lightſome and chearfull? ſee Iſa. 58.8. Faire as the Moone, cleare as the Sun, and terrible, as an Army with Banners: By all which ſimilitudes, the beauty and glory of the Church is ſet forth; ſee Iſa. 60.1, 3. The laſt of them is explained above, ver. 4. But for the other, obſervable it is, 1. that by comparing her to theſe Lights of heaven, there is an intimation given that the Churches beauty is not ſuch as is the glory of this world, but ſpirituall and heavenly; in that ſhe is adorned with heavenly excellencies, and that her converſation is in heaven, Phil. 3.20. And hence it is that ſhe looſeth not her beauty, when ſhe is in the ſaddeſt condition; in the darkneſſe of perſecution ſhe is faire as the Moone, as well as cleare as the Sun, in the dayes of peace and proſperity: and though ſhe may ſuffer an eclipſe, or be under a cloud for a time, yet it is not long ere ſhe alwayes ſhines forth againe gloriouſly. 2. That by ſaying ſhe is faire as the Moone, which hath her light from the Sun, and cleare as the Sun, which is the fountaine of light, there may be alſo a hint given, that the Church hath all her beauty from Chriſt, who is the Sun of righteouſneſs, Mal. 4.2. and that her beauty conſiſts chiefely in this, that ſhe hath by faith put on Chriſt, Gal. 3.27. and ſo is clothed with his righteouſneſſe, as the Church is deſcribed, Revel. 12.1. Clothed with the Sun; and 3ly. that the ranking of theſe in this order, by comparing her, 1. to the morning; 2. to the Moone; 3. to the Sun, may ſeeme to imply a gradual increaſe in the Churches beauty and glory; for ſo it is with believers ſeverally; the light of their knowledge and grace, is at firſt but like the light of the morning in the dawning of the day, but by degrees it ſhineth more and more unto the perfect day, Pro. 4.18. And ſo it hath been with the Church in her ſeverall ages, before the Law, and under the Law, and in Goſpel times; her brightneſſe was ſtill greater and greater. The beginnings of the Church of Iſrael were meane, and obſcure; and ſo were the beginnings of the Chriſtian Church; but by degrees they both did riſe to a great height of brightneſſe and glory; in ſo much that the light of the Church did at length ſhine forth gloriouſly throughout the world; and ſhall at laſt be made perfect in heaven, when the righteous ſhall ſhine forth as the Sun in the kingdome of their father, Matth. 13.43. I know that many underſtand this place of the converſion of the Jewes to the faith of Chriſt in the latter dayes; and that becauſe the words imply, that people ſhould wonder at the ſuddaine and unexpected riſing up of a new Church, that ſhould be glorious, even to the aſtoniſhment of thoſe that ſhould behold it. But I conceive it my be better underſtood of the Church in generall, as an acknowledgement of her glory by thoſe Queens and Concubines mentioned in the foregoing verſe, Who is ſhe that looketh forth, &c? As if they ſhould have ſaid, Is this the Church that we did ſo deſpiſe and reproach? certainly her glory is now ſo apparently great, that it is wonderfull in our eyes.
Verſ. 11. I went down into the garden of nuts, &c.] By nuts, (which is in the Hebrew a word that is no where elſe found in the Scripture,) we muſt, I conceive, underſtand ſome choicer ſort of nuts, ſuch as uſed to be planted in gardens, as wall-nuts or filberds, or nutmegs rather, becauſe the Bridegroomes and Spouſes gardens are ſtill noted in this book to be planted with all kind of aromaticks, as we may ſee, Chap. 4.12, 13, 14. of which the nutmeg is a chiefe, and under which all other aromatical plants may be here comprehended. Now very many learned Expoſitors doe take theſe to be the words of the Spouſe, wherein ſhe gives an account why ſhe came downe after her beloved to his garden, namely, that having found him there, they might delight themſelves with beholding the ſweet ſpringing of the ſeverall plants that grew therein; which may be implyed in the following words, to ſee the fruits of the valley, &c. And accordingly they hold the meaning is, either, 1. that the Church doth thorough faith mount up after Chriſt to heaven, (Chriſts garden of nutmegs) to ſee the fruits of the valley, &c. where in thoſe hot Countries their gardens uſed to be, to wit, to taſt by a lively faith the firſt fruits of life eternall, and by raiſing of her heart in holy deſires to advance her ſelfe toward heaven, whether her beloved Saviour is gone before her; or 2ly, that ſhe viſited the holy Aſſemblies, that finding Chriſt there, they might delight themſelves with ſeeing the graces of Gods Spirit ſpringing and growing up amongſt his people. But becauſe the Spouſes going to the garden was to ſeek her beloved, (and of this there is no expreſſe mention here made) therefore I rather think that it is the Bridegroome that ſtill here continues his ſpeech unto his Spouſe; and that having profeſſed his conſtant love to her in the foregoing verſes, here he makes knowne that he did not goe away from her in wrath and indignation againſt her, but only went a little to his garden, to ſee how things thrived and proſpered there. I went, ſaith he, downe into the garden of nuts, &c. And the myſtical meaning of the words muſt be, either that Chriſt did only delight himſelfe in the pleaſures of his heavenly garden, his kingdome of Glory; or elſe, that he did by this his hiding himſelfe for a time, goe as it were to ſee and viſite his Church, to make tryall whether after the winter of ſome tribulation and affliction, there were any ſpring of grace to be diſcerned amongſt them. Now in expreſſing this, 1. he calls his Church, the garden of nuts, as ſome think, becauſe as the nut ſeemes outwardly to be nothing but dry wood, but yet hath a ſweet and pleaſant kernell therein; ſo the Church ſeemes deſpicable and worthleſſe outwardly, but yet inwardly it is full of grace and goodneſſe; or elſe, (if by nuts we underſtand nutmegs,) becauſe it yields fruit, ſo odoriferous and pleaſing to God. 2. He tearmes her the valley, ſaying that he went down to ſee the fruits of the valley, to imply thereby, either the humble ſpirits of his people, or how low and baſe they are in the eyes of the world, or rather how abundantly they are watered with his word and Spirit: and 3. the laſt clauſe, And to ſee whether the Vine flouriſhed, and the Pomegranates budded, by the vine and the Pomegranates, he meanes his people in his Church, whoſe good works and holy life are as the ſweeteſt of fruits to him; and by their flouriſhing and budding, he meanes their firſt inclinations to good, the firſt diſcoveries that are made of grace wrought in their hearts, which Chriſt would have us know he much lookes after in his people, as that which gives hope of ripe and pleaſant fruit in time to come. But now againe, all this ſome apply to the converſion of the Jewes, who for the hardneſſe that is upon their hearts, Rom. 11.25. and the bitterneſſe of their ſpirits againſt Chriſt, may well be compared to a garden of nuts, becauſe the nut, the wall-nut eſpecially, hath a hard ſhell, and a bitter rind; and concerning whom Chriſt hath made known in his word, that in the laſt dayes he will viſite them, to ſee whether there be any inclination in them to heare and believe the Goſpel, yea that he will againe receive them to be his Church and people.
Verſ. 12. Or ever I was aware my ſoul made me like the charets of Amminadib.] That is, I made my ſelf like the charets, &c. It is an Hebraiſm frequent in the Scripture, the ſoul being put for the whole man, See the Note, Pſal. 6.4. yet ſometimes it implieth alſo the doing of a thing with much earneſtneſſe and vehemence of affection; and ſo it may do here. See the Notes, Chap. 1.7. & Eccleſ. 7.28. That which we tranſlate, Or ever I was aware, &c. is in the Hebrew thus, I knew not, my ſoul made me like the charets of Amminadib. But this is all one in effect with our Tranſlation; for the meaning is, I knew not how it came to paſſe, before I knew of it, or thought of any ſuch thing, my ſoul made me like the charets of Ammi…adib. There are two things that make this place the moſt difficult that is in all this myſtical Song; 1. Becauſe it is ſo hard to determine who this Amminadib was, of whoſe charets Solomon here ſpeaks: And 2. becauſe it is as hard to ſay, whether theſe words muſt be taken as the Bridegrooms or the Brides. For the firſt; we muſt know, 1. That we reade in the Scripture of ſeveral men called by the name of Amminadab, as Numb. 1.7. & 1 Chron. 6.22, &c. and to ſome of theſe ſome Expoſitors do apply that which is ſaid heer. But becauſe there is a clear difference between Amminadib and Amminadab; and becauſe there is nothing recorded in the Scriptures concerning the charets of thoſe Amminadabs, and it cannot be well queſtioned, but that Solomon ſpeaks here of the charets of Amminadib, as very famouſly known in thoſe times, therefore I conceive it farre moſt probable, that this Amminadib was ſome famous Chariot-driver in thoſe times, that uſed to out-drive all men in the races they ran with their charets, or elſe ſome Prince or great man that in Solomons daies delighted in charets, as Abſalom did, 2 Sam. 15.1. and had charets that were above all other mens, famous for their ſpeed: Yea and becauſe Amminadib is tranſlated by ſome, the Prince of my people, therefore ſome think that by the charets of Amminadib may be meant Solomons charets. And again we muſt know, 2ly, that this clauſe may be rendred, as it is in the margin of our Bibles, My ſoul ſet me on the charets of my willing people, or, my noble, or, princely people; and if we read it ſo, I know not what can be meant thereby, but the charets either of the Princes of Iſrael, or of the neighbours or friends of the Bridegroom or Bride, who being of an ingenuous and noble ſpirit, were willing and ready any way to afford them any help or aſſiſtance. And then ſecondly, for the party by whom this is ſpoken; I deny not but that they may be taken as the words of the Spouſe, giving her beloved an account how ſhe came to follow him to his garden, namely, that not knowing that he was gone down to his garden for the reaſons mentioned by him in the foregoing verſe, but fearing that he was departed in anger, ſhe did thereupon follow him with as much ſpeed, as if ſhe had been carried upon the charets of Amminadib; or, that miſſing him, though ſhe knew not whither he was gone, yet ere ſhe was aware, being tranſported with the vehemency of her deſires after him, ſhe became as the charets of Amminadib, and was carried, ſhe knew not how, to the garden where her beloved was, with as much ſpeed, as ſuch charets are wont to run: Yea and it may imply alſo, that her affection made her ſo couragious, that ſhe was in that regard too, like the charets of Amminadib, in that not fearing the dangers of the night, even when ſhe had been already ſo barbarouſly uſed, ſhe never gave over till ſhe had at laſt met with her beloved. And if we take the words thus, they ſerve to ſet forth, either how unexpectedly and ſodainly the ſoules of the faithfull are ſometimes caught up into heaven, in a manner they are not able to expreſſe; or elſe, with what ſpeed and vehemency of ſpirit Chriſtians are often carried to ſeek after Chriſt, when he hath withdrawne himſelfe from them, and with what a ſtrange impulſe of ſpirit they are ſometimes carried to the uſe of thoſe meanes, whereby they are brought at laſt to enjoy his favourable preſence. But becauſe the foregoing verſes, as is formerly noted, ſeeme moſt likely to be the words of the Bridegroome, I ſee no reaſon why this ſhould not alſo be ſo taken; to wit, that he doth here make known to his Spouſe, either how he was ſodainly carried away, not out of wrath againſt her, but with a ſtrong deſire of viſiting his garden, which ſeiſed upon him he knew not how, and poſted him away as if he had been ſet upon the charets of Amminadib; or elſe how having viſited his garden, he was ſodainly he knew not how, ſtirred up to make haſt back again to the comfort of his Spouſe, being carried with ſuch an unexpreſſible and unreſiſtable violence and ſpeed therein, that he ſeemed to himſelfe to be as the charets of Amminadib, or as if he had been ſet upon the charets of his willing people. And taking the words thus, they ſet forth, either how exceeding deſirous the Lord Chriſt is to ſee the garden of his Church to ſprout out and flouriſh; or rather how very forward he is to ſhew himſelfe with comfort to his penitent people; As the father of the Prodigal ran to meet his penitent ſonne, Luk. 15. 20. ſo doth Chriſt haſten, as if he were carried upon charets, to the comfort of his penitent Spouſe; when his people are willing in the day of his power, Pſal. 110.3. then Chriſt is carried out as upon the charets of this his willing people, to meet & embrace them; Or, then by the Miniſtry of his ſervants, who are as the charet of Iſrael and the horſemen thereof, 2 King. 2.12. he brings them to the enjoyment of his gracious preſence; ſee Iſa. 66.20. This is, I conceive, the meaning of this hard place. But yet withall it may not be unuſefull to take notice, that this alſo ſome underſtand of the converſion of the Jewes, namely, that through the forwardneſſe of the Gentiles to promote their converſion, they ſhall be brought in ſpeedily, as upon the charets of a willing people.
Verſ. 13. Return, return, O Shulamite, return, return, &c.] This name Shulamite is derived partly from Salem, the ancient name of Jeruſalem, Pſal. 76.3. And hence it is that divers Expoſitors hold, that it is the Synagogue or Nation of the Jewes, that is here called the Shulamite, and doe therefore look upon this as a cleare prophecy of that calling and converſion of the na…on of the Jewes, whereof the Apoſtle ſpeakes, Rom. 11.25. But I queſtion not but that it is the Spouſe, of whom Solomon ſpeakes all along in this Song, that is here called the Shulamite; and that ſhe is ſo called either from her City Salem; (as Ruth of Moab is called the Moabiteſſe, Ruth 2.2.) for even Pharaohs daughter, (to whom Solomon may allude in this Song) might well enough be expreſſed by this name, after ſhe was incorporated into the Church of the Jewes, and ſo became a daughter of Jeruſalem; ſee the Note, Pſal. 45.10. or elſe from her husband Solomon, wives being uſually called by the names of their husbands; according to that, Iſa. 4.1. Let us be called by thy name. And ſo as Chriſt is in this Song called Solomon, which ſignifieth peaceable, (as Salem alſo ſignifieth peace, Heb. 7.2.) ſo the Church, the Spouſe of Chriſt, is here called Shulamite, to ſignifie the communion ſhe hath with him, and the peace ſhe enjoyeth with God thorough his grace; as likewiſe becauſe the Church or Chriſt did at firſt come forth out of the City Jeruſalem. The greateſt difficulty in this paſſage is to know by whom this is ſpoken to the Spouſe, and what is intended thereby. Many Expoſitors hold that it is the daughters of Jeruſalem, mentioned before, Chap. 5.8, 16. that went along with her to ſeek her beloved, Chap. 6.1. that did thus call and cry after her, when being made like unto the charets of Aminadib, as was ſaid in the foregoing verſe, ſhe poſted away to ſeek her beloved, and left them behind her; or that did, as by an acclamation of joy, invite her to returne to Jeruſalem, now that ſhe had met with her beloved, Return, return, O Shulamite, return, return, that we may look upon thee, that is, that we may acquaint our ſelves with thee, enjoy thy company, and behold thy beauty. And accordingly they ſay, that it is to be underſtood myſtically thus, that thoſe nations and perſons, who were well affected to the Church, doe here deſire, either that ſhe might not be gathered up into heaven without them, but might ſtay here on earth, till they were admitted into her fellowſhip; or elſe, that ſhe would return to her wonted carriage of her ſelfe towards Chriſt, from which ſhe had ſwerved, that ſo they might have the more abundant cauſe to admire her and rejoyce in her. But then others judge, (and that moſt probably, as I conceive) that it is the Bridegroom that ſtill ſpeakes to his Spouſe, to wit, Chriſt to his Church, and that having hitherto profeſſed his conſtant love to her, notwithſtanding her late diſreſpect of him, he doth now invite her to returne to her firſt love, and to her former reſpective carriage of her ſelfe towards him, offering to receive her into his grace and favour againe; Return, return, O Shulamite, return, return; that we may behold thee; He ingeminates this word return foure ſeverall times, to ſignifie the ſpeed, that he required in her return, the vehemency of his love, and the earneſtneſſe of his deſires after her return; and hardly even the faithfull themſelves after their ſtrayings are brought home to Chriſt. And then he addes, that we may look upon thee, to wit, with delight and joy; which he ſpeakes in the name of himſelf, and his companions and friends, the holy Angels, or his faithfull Miniſters; for the Angels deſire to look into the things imparted to the Church by the Goſpel, 1 Pet. 1.12. and rejoyce in the penitent returns of poore ſinners, Luk. 15.10. Neither doth any thing more cheare the hearts of Gods faithfull Miniſters, then to behold the ſpiritual welfare of his Church and people.
What will ye ſee in the Shulamite? &c.) Some take this as the words of the Spouſe, humbly abaſing her ſelfe, as if ſhe had ſaid, Alas, what is to be ſeen in the poore Shulamite? In me there is not the leaſt thing that is worth the looking on. And ſo alſo the following anſwer may be taken too as hers, as it were the company of two Armies; As if ſhe ſhould have ſaid, I am but a ſad ſpectacle to be gazed at, a poor perſecuted people, like a company of two Armies, covered over with duſt and blood; And what delight can there be in ſuch a ſight? Or elſe thus, If you look upon me, you ſhall find the Spirit and the fleſh, like two Armies fighting continually one againſt the other; and there's but a poore deale of beauty and delight in ſuch a ſight. But the Queſtion is better taken as propounded by the Bridegroome, the more to ſtirre up his companions to the admiration of his Spouſes beauty and glory, What will ye ſee in the Shulamite? And then the anſwer is made by himſelfe, as it were the company of two Armies; that is, you will ſee in my Spouſe an awfull grace and majeſty, ſuch as is in a well-marſhalled Army ready to goe out againſt an enemy. And thus Chriſt ſets forth the ſpirituall beauty of his Church; ſee the Notes above, ver. 4. It is in the Original, as it were the company of Mahanaim, wherein there may be an alluſion to that ſtory, Gen. 32.1. implying that the Spouſe and her retinue, the Church with all her members, were as goodly a ſight, as were the two hoſts of Angels, that appeared there to Jacob for his defence; eſpecially that ſhe ſhall be ſo, when the Jewes and Gentiles ſhall be united into one Church, Eph. 2.15. and ſo ſhall goe forth in great pomp and ſtate, like two gallant Armies, to meete the Lord Chriſt, their Bridegroome.