Annotations Upon the Books of Poetry, Song of Solomon · Chapter 8
CHAP. VIII.
Verſ. 1. O That thou wert as my brother, that ſucked the breaſts of my mother.] To ſet forth the ardency of her affection to her beloved, and her deſire of converſing conſtantly with him, with all freedom of familiarity and expreſſing their love mutually one to another, the Spouſe here wiſheth, that he were to her, as her brother, that ſucked the breaſts of her mother, meaning thereby, either a brother moſt faithfull and loving, a brother that had tumbled in the ſame belly, and ſucked of the ſame breaſts with her, a brother by the mothers ſide, becauſe ſuch uſe indeed to love one another moſt affectionately, as we ſee in Joſeph and Benjamin, See the Note, Deut. 13.6. or rather, a brother, that were yet a little child, ſucking the breaſts of her mother, with whom his elder ſiſters live continually in the ſame houſe, and are ever and anon taking him up in their arms, and ſporting themſelves with him; as ſeems moſt probable by the following words, When I ſhould find thee without, I would kiſſe thee, yet I ſhould not be deſpiſed, which ſeems to imply, that the Spouſe deſires that the marriage betwixt her and her beloved were fully conſummated, that ſo ſhe might as freely embrace and kiſſe him, as a ſiſter doth her little ſucking brother, even when ſhe finds him abroad out of doors, becauſe ſhe knows no body will deſpiſe or reproach her for it, or count it any immodeſty in her. And accordingly the ſpiritual ſenſe of theſe words may be, either 1. That it is the Jews, that here deſire to ſee the promiſed Meſſiah in the fleſh; which how earneſtly they longed for in the daies before Chriſt, that waited for this conſolation of Iſrael, we may ſee Matth. 13.17. & Joh. 8.56. & Heb. 11.13. Then Chriſt was to the faithfull as a brother, ſee the Note, Chap. 4.9. yea as a brother that ſucked the breaſts of their mother, either becauſe he ſucked the breaſts of mans humane nature, being ſuckled and nurſed up by his mother, the bleſſed Virgin, as other children are; or elſe becauſe he ſucked the ſpiritual breaſts of the Church, their mother, in that he attended upon the Miniſtry of John, and other Jewiſh teachers. And then too it might be ſaid that he was found without, becauſe then he came into the world, and was openly ſeen amongſt men. Before his Incarnation he lay hid in the boſome of his Father, and was no other way revealed upon earth, but under the ſhadows of dark types and ceremonies; but when that was done, which Chriſt ſaid, Joh. 16.28. I am come forth from the Father, and am come into the world, then he was found openly abroad manifeſt in the fleſh; and with reference to this time may thoſe words therefore be taken by the faithfull, when I ſhould find thee without, I would kiſſe thee, that is, I would by all poſſible means manifeſt my love and humble reſpect to thee, ſee the Note, Pſal. 2 12. Yet I ſhould not be deſpiſed; to wit, as I am now, whilſt thou delayeſt thy coming, and ſo I am ſcorned and deſpiſed, as expecting a Meſſiah that will never come. Or 2ly, that the Church doth here deſire the conſummation of her marriage with Chriſt in heaven, where ſhe might for ever dwell with him, and familiarly and openly manifeſt her love to him, as brothers are wont to do that live together in one houſe, and that without any danger of being deſpiſed. Here the men of the world are wont to ſcorn and deride the faithfull for their love to Chriſt; but when they ſhall meet with him out of the world in heaven, their exceeding glory there ſhall manifeſt, that they are not a people to be deſpiſed; yea there ſhall be no enemy there to deſpiſe them. Or 3dly, that the Church doth in this patheticall wiſh, only ſet forth her longing deſire, that ſhe might yet enjoy a more intimate and familiar communion with Chriſt, that being mutually knit together by the ſame Spirit, the moſt affectionate brother and ſiſter might not love one another, & delight one in another more then they did. And then in the following words, When I ſhould find thee without I would kiſſe thee, yet I ſhould not be deſpiſed. The Church promiſeth that ſhe would openly embrace and own him, and make a free profeſſion of him before all the world, as knowing that in the concluſion ſhe ſhould not be deſpiſed for it. Yea and laſtly, ſome make this the wiſh of the believing Jews that ſhould be converted in the latter dayes.
Verſ. 2. I would lead thee, and bring thee into my mothers houſe, &c.] According to what is noted in the cloſe of the foregoing Note, this may be alſo taken as a profeſſion of the Jewiſh Church, that ſhall be converted in the latter dayes, how farre otherwiſe ſhe would deale with Chriſt, then their forefathers had done, to wit, that they would not caſt him out of their Synagogues, as they did, but would with all reſpect and joy, entertaine him into their Aſſemblies. But it is better underſtood of the Church in generall; and ſee therefore the Note upon the like expreſſion, Chap. 3. 4. And indeed if it ſhould be reſtrained to any particular, it may ſeem more probable, that the Church of the Gentiles doth here promiſe to bring Chriſt into the Church of the Jewes; becauſe ſhe might well call them her mothers houſe, in regard the Church of the Gentiles had her firſt Original from the Jewes. However, obſervable it is, that by expreſſing this with thoſe ſeverall tearmes, I would lead thee and bring thee, &c. the Spouſe implyes the joyfulneſſe of the matter ſhe was now ſpeaking of, and her firme reſolution that ſhe would certainly doe it; ſhe would carry her beloved into her mothers houſe; who, ſaith ſhe, would inſtruct me, to wit, as in all other things, ſo alſo how I ſhould carry my ſelfe towards thee, my beloved.
I would cauſe thee to drink of ſpiced wine, &c.] That is, Ipocras; of the juice of my Pomegranate. The meaning is, that ſhe would entertaine him there with the choiceſt drinkes ſhe had. If this be reſtrained to the converted Jewes, as is ſaid in the foregoing Note, it implyes, that they would not give Chriſt gall and vinegar to drink, as their anceſtors had done, but give him the beſt entertainment they could. But underſtanding this, as the former, of the Church in generall, the words ſhew, that the word ſhould not be fruitleſſe in her, becauſe ſhe would honour and ſerve Chriſt, with all her graces, and the fruits thereof, her praiſes and holy converſation, which are moſt ſweet, pleaſant and delightfull to Chriſt; ſee the Notes, Chap. 4.10. & 5.1.
Verſ. 3. His left hand ſhould be under my head, and his right hand ſhould embrace me.] Herein the Spouſe declares, how her beloved would cheriſh her, if he were once brought into her mothers houſe. But ſee the Note, Chap. 2.8.
Verſ. 4. I charge you, O daughters of Jeruſalem, that ye ſtirre not up, nor awake my love, until he pleaſe.] To wit, When at any time, holding me in his embraces, he ſhall fall aſleep. It is in the Hebrew, Why ſhould you ſtirre up, or, why ſhould you awake my love, &c? As if ſhe had ſaid, It will be no way advantageous, either to you or us, to provoke and diſpleaſe the Lord Chriſt, to interrupt his Reſt and communion with his Sion, but rather it will be very dangerous. But this implyes the very ſame that is in our Tranſlation, And therefore I charge you doe not doe it. But ſee the Notes, Chap. 2.7. & 3.5.
Verſ. 5. Who is this that cometh up from the Wilderneſſe, &c?] For theſe firſt words, ſee the Note, Chap. 3.6. But for the following words, leaning on her beloved, they are added here, with reſpect to the Spouſes ſuppoſed loving and familiar carriage of her ſelfe to her beloved in her leaning upon him, as ſhe went along with him; for that this was an expreſſion of familiarity and love, is evident by the mention that is made of the cuſtome of Kings leaning on the hands of their great favourites, 2 Kings 5.18. & 7.2. Very many Expoſitors take theſe to be the words of the Bridegroom; and accordingly conceive that Chriſt doth herein admire and extoll the faith and love of his Spouſe, the Church, and rejoyceth and glorieth in her happy coming up out of her wilderneſſe-eſtate, that ſhe might thus aſſociate her ſelfe with him her Lord and Redeemer. Againe others think, that it is the Bride, the Church, that ſpeakes this of her ſelfe in a third perſon, Who is this that cometh up from the wilderneſſe, leaning on her beloved? and that too, as admiring at, and rejoycing in her exceeding great happineſſe, in that ſhe enjoyed ſo neare and ſweet communion with Chriſt her beloved, and propounding it to be conſidered, as a matter of wonder, by others. But I rather think, that as before, Chap. 3.6. ſo here likewiſe, they are the words of the friends of the Bridegroom or Bride, or ſome others, that muſt be ſuppoſed to have met them by the way; and that therefore in our Bibles they are included in a parentheſis by themſelves. And accordingly they muſt be taken as a joyfull acclamation of the holy Angels, or other the faithfull ſervants of Chriſt, wondering, either 1. at the neare conjunction and deare love that was betwixt Chriſt and his Church; or 2ly, at the ſpringing up of ſome new Church in ſome place where there had been no Congregation of believers before, and their being conducted by Chriſt thorough the wilderneſſe of the world; or 3. at the former Churches growth and encreaſe, her ſtrength and zeale for Chriſt, and her ſtedfaſt and unmoveable faith and patience, by reaſon of her neare union with, and conſtant dependance upon her beloved Saviour. But yet conſidering that the foregoing words and thoſe which follow after, are moſt probably thought to be the word; of the Spouſe, methinks it is the cleareſt way to take this alſo (which ſome Expoſitors doe) as ſpoken by her, only in the name of others; Who is this that cometh up from the wilderneſſe, leaning on her beloved? As if ſhe had ſaid, Thus will people now again extoll my happineſſe; Every one that beholds me will admire my bliſſe in that familiarity and love that is betwixt me and my beloved. However, by this phraſe of the Churches leaning upon her beloved, the Holy Ghoſt doth imply, not only her entire love to Chriſt, but alſo her dependance upon him by faith; that the Church is weak in her ſelfe, (as the Vine that would ſink and fall down to the earth, were it not that ſhe clings faſt to her wall or pole) only by caſting her ſelfe upon his merits, and reſting in all things upon him for help and aſſiſtance, he is a ſure ſupport to her, and doth ſtrongly beare her up; ſee Joh. 15.5. 2 Cor. 3.5. & Jer. 10.23.
I raiſed thee up under the apple-tree: there thy mother brought thee forth, there ſhe brought thee forth that bare thee.] Very many learned Expoſitors doe take theſe alſo to be the words of the Bridegroom to the Bride. And accordingly they make the ſpiritual ſenſe of the words to be, either, 1. that when the Church lay in a ſad and deplorable eſtate, that naturall eſtate wherein ſhe was conceived and brought forth by her mother, like a child caſt out in the fields under a tree, unpittied and ready to periſh (and indeed the Prophet compares man in his naturall eſtate to ſuch a child cast out in the open field, and ſo left in a ſad and deſperate condition, Ezek. 16.4, 5.) then Chriſt did by his free grace raiſe her up, and bring her to that glorious condition which at preſent ſhe enjoyed: or 2ly, that when the Church lay under the tree of the forbidden fruit, that is, under the guilt of that firſt ſinne, whereby all mans poſterity were deſtroyed, then Chriſt did love her, and raiſe her out of that miſery; and by the Miniſtry of the Goſpel in the Primitive Church, ſhe was born againe. But becauſe in the Hebrew pricked Bibles, the words are in the maſculine gender, as ſpoken to a man, therefore the moſt of our Proteſtant Expoſitors do take them to be the words of the Spouſe to her beloved. And ſo according to the letter of the Parable the Spouſe may be ſuppoſed to ſpeak this by way of putting him in mind of the place in his mothers houſe, where they began firſt to ſet their affections one upon another, to wit, that finding him aſleep under an apple-tree there, ſhe awakened him, and ſo upon that occaſion their hearts from thence-forth were mutually knit together; whereupon it is that as rejoycing in the very place where he was borne, ſhe addes thoſe words in a kind of rapture of joy, There thy mother brought thee forth, there ſhe brought thee forth that bare thee. But now for the ſpirituall ſenſe intended by the Holy Ghoſt with reference to Chriſt and his Church: 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven, the place of Chriſts repoſe in glory, and that it is ſaid that the Church did there raiſe up her beloved, becauſe by the prayers and zeale of the faithfull in thoſe times Chriſt was moved to viſit her from heaven; and ſo there, that is, where the people of God did waken him by their prayer; according to that expreſſion uſed concerning prayer, Pſal. 44.23. Awake, why ſleepeſt thou, O Lord? the Sonne of God was incarnate, and brought forth by his mother the Virgin Mary. Again, 2ly, Some underſtand by the apple-tree, that tree of grace and life, to wit, the Goſpel of Chriſt. The Spouſe had before compared her beloved to an apple-tree, Chap. 2.3. for which ſee the Note there. Now, it ſeeme…, in alluſion hereto, becauſe in the Goſpel the wonderfull love of Chriſt, and the hope of life and ſalvation is made known to poore ſinners, the Church here tells Chriſt, that finding him there, ſhe raiſed him up to come in to her help and comfort in her miſery and ſorrow; and then ſhe addes, there, that is, under this diſcovery of Chriſt, and the way of ſalvation by the Miniſtry of the Goſpel; thy mother brought thee forth, that is, the Primitive Church, did conceive thee, and by preaching, profeſſing and practiſing of the word, and by ſuffering for the truth, did bring thee forth, as it were, into the world, and that not without many bitter throes and hard labour, as the word in the Original ſignifieth; which may be referred, both to the anguiſh of true penitents that are brought in to Chriſt, and to the ſad ſufferings and ſorrowes which they undergoe that by preaching the Goſpel doe ſeek their converſion, ſee 2 Cor. 6.4, 5. & 4.9, 10, 11. And how the Church may be ſaid in this regard to be the mother of Chriſt, ſee before in the Note, Chap. 3.11. But 3ly, Others by the apple-tree, underſtand that tree of offence where our firſt Parents Apoſtatized from God; for becauſe the Church did then firſt in our firſt Parents by faith lay hold upon Chriſt, in that promiſe made to them, That the ſeed of the woman ſhould break the Serpents head, and did earneſtly ſeek his love, and to get an intereſt in him, therefore, ſay they, it is ſaid here that the Church did there raiſe him up; and that there his mother, that is, Eve the mother of this promiſed ſeed, or the Church in our firſt Parents, did firſt conceive and bring him forth. All which ſeemes here to be preſſed by the Spouſe, thereby to engage the heart of Chriſt the more to her.
Verſ. 6. Set me as a ſeale upon thy heart, as a ſeale upon thine arm.] The ſame reaſon that is given the Hebrew Bibles, to prove the foregoing verſe to be the words of the Bridegroom, doth alſo hold here; but ſee the Note there. Some think that in the expreſſion here uſed there is reſpect had to the cuſtome of great mens uſing to weare certain engraven tablets on their breaſts, and ſignets or ſeale-rings on their fingers, which becauſe they did highly eſteem, and had them continually in their eye, whence is that which the Lord ſaid concerning Zorobabel, Hag. 2.23. In that day, ſaith the Lord of hoſts, will I take thee,—and will make thee as a ſignet; and concerning Jeconiah, Jer. 22.24. As I live, ſaith the Lord, though Coniah the ſon of Jehoiakim King of Judah, were the ſignet upon my right hand, yet would I pluck thee thence; therefore by theſe words the Spouſe would imply her deſire, that her beloved would keep her ſtill in his eye, and make very precious account of her. But I rather think it is meant of the impreſſion of a ſeale; Set me as a ſeale upon thy heart, as a ſeale upon thine arm; that is, Let me be deeply imprinted upon thine heart, and upon thine arm; meaning, that ſhe earneſtly deſired, 1. That ſhe might be nearely and dearly joyned and united to him; 2. That ſhe might be deeply fixed in his heart and affections, never to be removed from thence; ſee 2 Tim. 2.19. 3ly, That he might keep her continually in his mind and thoughts; according to that which God ſaith to his Church, Iſa. 49.10, 22. Behold, I have graven thee upon the palmes of my hands: thy walls are continually before me. And 4. That he would outwardly manifeſt his love by his actions, by helping her, by ſupporting her in all her infirmities and afflictions, yea by cauſing all things to work together for her good; which may be principally intended in thoſe words, as a ſeale upon thine arm; ſee Pſal. 77.15. & Iſa. 40.10, 11. So that there ſeemes to be an alluſion in the words to the precious ſtones that were on the breaſt-plate and the ſhoulder-pieces of the Ephod of the High-Prieſt, whereon the names of the twelve Tribes were engraven, like the engravings of a Signet, Exod. 28.10, 11, 29. and ſo hereby covertly is implyed, that the earneſt deſire of the Spouſe was, that her beloved would, as a faithfull High-Prieſt, be continually carefull of her ſalvation, mindfull of her himſelfe, and ready to preſent a continual memorial of her before his father, as ever appearing before him as her Mediator and Interceſſor.
For love is ſtrong as death, &c.] That is, It is as able to kill thoſe that are ſtrongly tranſported herewith, if they cannot obtaine their deſires, as any thing is; Or rather more generally, It is invincible and irreſiſtable, as death is; As no oppoſition can vanquiſh death, nor withſtand the over-bearing power of death; ſo neither can any thing ſuppreſſe, nor over-come the ſtrong prevailing power of love; it will vanquiſh the ſtrongeſt of men, ſee Pſal. 89.48. and will break thorough any reſiſtance that is made againſt it for the obtaining of what it deſires. And this the Spouſe addes as a reaſon of that her foregoing paſſionate requeſt, Set me as a ſeale upon thine heart; and ſo firſt it may be referred to the love of Chriſt; Therefore ſhe deſired that he might ſo affectionately love her, becauſe ſhe knew nothing would be then able to weaken his love to her, and that nothing would be able to ſtand in his way to hinder him from any manifeſtation of his love to her, no not death it ſelfe, as we ſee in the Jewes, for whom Chriſt prayed and dyed, when they were ſo furiouſly enraged againſt him, ſee Rom. 5.6, 7, 8. Or, ſecondly, Rather it may be referred to the Spouſes love; Therefore did ſhe ſo eagerly beg that ſhe might be imprinted on his heart, &c. becauſe her love was ſtrong as death, if he ſhould not thus tenderly love her, it would be death to her; her love was ſo vehement, that ſhe could not reſiſt it, nor would any thing elſe ſatisfie her. And indeed true ſpirituall love will make men break thorough any loſſes, ſorrowes and ſufferings, yea death it ſelfe, that they may enjoy Chriſt; according to that of the Apoſtle, Who ſhall ſeparate from the love of Chriſt, &c? Rom. 8.35. And to the ſame purpoſe is the following clauſe, Jealouſie is cruel (or hard) as the grave; where, by Jealouſie is not meant the wrath which ariſeth from vexing ſuſpition, or from diſcovery of falſeneſſe in the party loved, which is indeed cruell enough, ſee Pro. 6.34. (for there can be no ſuch jealouſie betwixt Chriſt and his Church) but rather that vehement and fervent love, which we call zeale, which will not endure the leaſt ſuſpition or feare of the cooling of that love that is betwixt them, and which is therefore ſaid here to be cruel as the grave; either, 1. Becauſe this love of the Saints to Chriſt, is inexorable, it will no more yield to part with Chriſt, then the grave will ſpare any man from being lodged in her houſe of darkneſſe; or 2ly, Becauſe as the grave devoures all the bodies that are laid in it, ſo this fervent love will make the Saints mortifie their corruptions, and ſwallow downe any diſtreſſes or difficulties that ſtand in their way to hinder them from Chriſt, making them regardleſſe of themſelves; according to that, Pſal. 69.9. The zeale of thine houſe hath eaten me up; And 3. Becauſe the faithfull can no more endure thoſe that offer any indignity to Chriſt, then Chriſt can endure thoſe that offer any wrong to his Church.
The coals thereof are coales of fire, which hath a moſt vehement flame.] That is, This ſpirituall love of the Church to Chriſt, this jealouſie or zeale, is like coals of fire that yield a moſt vehement flame, to wit, becauſe being kindled in the hearts of believers by the Spirit of God, as a ſpirit of burning, Iſa. 4.4. it doth even burne their hearts within them, it breaks forth into ſtrong and ardent affections, and breathings after Chriſt, and doth burne up and conſume all thoſe curſed corruptions that would hinder their love, as the fire would lick up ſo much ſtraw or ſtubble.
Verſ. 7. Many waters cannot quench love, neither can the floods drown it, &c.] Having in the foregoing verſe compared love to a vehement fire, here he addes (the more to ſet forth the ſtrange force of love) that it was a fire, which water could not quench, no not many waters, not whole floods of waters. Thus ſome doe give the ſenſe of theſe words. But rather by many waters here and floods of water are meant, as uſually in the Scripture, many and ſore afflictions, ſee 2 Sam. 22.16. Pſal. 32.6. & 42.7. And ſo that which is intended is, that no threatnings, afflictions, or perſecutions, can beate off the Spouſe from the love of Chriſt; ſee Rom. 8.35. And therefore in the following words the contrary is added too, to wit, that as no terrors can beate them off from the love of Chriſt, ſo neither can any temptations by the proffer of the greateſt wealth or rewards allure them from it; If a man would give all the ſubſtance of his houſe for love, it would utterly be contemned; that is, if a man, though the wealthieſt man in the world, ſhould proffer a Chriſtian all his wealth, to hire him to abandon his love and loyalty to Chriſt; he would look upon it with ſcorn and indignation, with contempt and deteſtation. A true Believer will part with all he hath for Chriſts ſake; but he will not part with Chriſt for all the world. Some doe otherwiſe render the meaning of this laſt clauſe, to wit, that love cannot be purchaſed at any price; or that nothing can be given to the Spouſe, which ſhe will be contented with, without the love of her beloved; and ſo likewiſe that he will not value any thing we can give him, if we give him not our hearts, our love. But the firſt Expoſition is queſtionleſſe the beſt.
Verſ. 8. We have a little ſiſter, &c.] There being no convincing reaſon why we ſhould think, that this is ſpoken by any other then the ſame party, that ſpake all along in the foregoing verſes of this Chapter; I conceive that theſe are the words alſo of the Spouſe to her Beloved, We have a little ſiſter, and ſhe hath no breaſts: what ſhall we doe for our ſiſter, in the day when ſhe ſhall be ſpoken for? wherein ſhe propounds to him, the having a young ſiſter, that was yet but little, and not grown up to yeares of being ripe for marriage, ſhe would know of him, as an evidence of that cordial affection which ſhe deſired might be in his heart towards her, what they ſhould doe for this their ſiſter, when being grown up, any match ſhould be propounded to her, or for her: and herein it may well be, that Solomon hath reſpect to the cuſtome of Brides, being very ready at their own nuptials to talk much of the marriage of their younger ſiſters. So that clearely theſe are the words of the Jewiſh Church to Chriſt concerning the Church of the Gentiles; Before the coming of Chriſt in the fleſh there were many Prophecies and promiſes, that at the coming of the Meſſiah, the Gentiles ſhould be brought in and made one Church with the Jewes; which therefore the faithfull and righteous ſervants of God amongſt them did believe and expect, ſee Pſal. 2.8. & Iſa. 11.10. And hence it is that the Jewiſh Church is brought in here pleading for the Church of the Gentiles; She calls her both hers and Chriſts ſiſter, We have a ſiſter, either with reſpect to that time, when ſhe ſhould be gathered in, as a ſiſter Church, to the unity of the ſame faith, and to the priviledge of being made the children of God; (and how Chriſt alſo owns ſuch as a ſiſter, ſee in the Note, Chap. 4.9.) or elſe becauſe even in Solomons time ſhe was already ſuch in Gods decree, which being made known, he by faith ſpeaks of it, as if it were done already. And ſo likewiſe ſhe calls her a little ſiſter, that had no breaſts, that is, no breaſts to ſpeak of, no ſuch breaſts as Virgins uſe to have when they are grown up to yeares of marriage; of which the Prophet ſpeaking ſaith, Thy breasts are faſhioned, Ezek. 16.7. either with reſpect to the preſent times before the converſion of the Gentiles, when the fulneſſe of time for the appearance of the Meſſiah not being yet come, Gal. 4.4. they were yet in the ſtate of a young maide under age, not ripe for marriage, without breaſts, becauſe they had not the Scriptures, nor any teachers to inſtruct them in the knowledge of Chriſt; or elſe with reſpect to the times when they were firſt newly converted, becauſe then they were but few, a little flock, as Chriſt calls them, Luk. 12.32. a young Church, and of little growth, and of little ſtrength and courage, till the Holy Ghoſt, after the Aſcention of Chriſt, was powred forth upon them, and without breaſts, becauſe without a ſetled Miniſtry; for ſuch is the ſtate of Churches in their firſt beginnings, Act. 14.23. & Tit. 1.5. And then for that which the Jewiſh Church propounds to Chriſt concerning this her ſiſter-Church of the Gentiles, What ſhall we doe for our ſiſter, in the day ſhe ſhall be ſpoken for? I conceive the time hereby intended is, when Chriſt ſhould make love to the Gentiles, and by winning them to embrace the Goſpel, ſhould take them to be his Spouſe, and ſo the Calling of the Gentiles, which was a myſtery kept ſecret ſince the world began, was made known to all Nations, Rom. 16.25, 26. And that which ſhe deſires to know is, what courſe they ſhould take then with this their ſiſter for the encreaſe and ſtrengthening of her faith, and what advancement, glory and dignity ſhould be farther conferred upon her: which is propounded in the name both of Chriſt and the Spouſe too, becauſe though Chriſt can only work grace in the hearts of men, and all the good the Church enjoyes is wholly from him, yet his Miniſters in the Church are inſtrumentally co-workers together with him. And by propounding this, wherein Chriſts glory ſhould be ſo much advanced by the acceſſe of the Gentiles, the Spouſe doth manifeſt the ardency of her love to her Beloved. I know that this is otherwiſe underſtood by ſome Expoſitors, namely, that it is the Church of the Gentiles that doth here ſpeak to her Beloved concerning the Church of the Jewes, that ſhall embrace the faith of the Goſpel in the latter dayes. But conſidering the time when this Song was written, I think the former Expoſition is the beſt; and the generall ſtreame of Expoſitors runnes this way.
Verſ. 9. If ſhe be a wall, we will build upon her a palace of ſilver, &c.] Some conceive that the Spouſe having propounded that queſtion concerning their little ſiſter in the foregoing verſe, What ſhall we do for our ſister, &c? doth here anſwer her ſelf. But it is farre more plain to take it as the anſwer of the Bridegroom, wherein he tels his Spouſe, that as their little ſiſter proved either ſtrong or weak, they would ſutably provide a worthy husband for her, that ſhould be both an honour and a defence to her; for that I conceive (according to the letter) is meant by this figurative expreſſion, If ſhe be a wall, we will build upon her a palace of ſilver; and if ſhe be a door, we will encloſe her with boards of Cedar. But that which is ſpiritually intended herein by the Holy Ghoſt concerning the Church of the Gentiles is that we are principally to mind. And for this there are different Expoſitions given, which are not altogether improbable. As 1. Some take it thus, If ſhe be a wall, that is, If this Primitive Church of the Gentiles be furniſhed with a Chriſtian Magiſtracy, that may be as a wall about her for her defence and ſafety, We will build upon her a palace of ſilver, that is, we will make her Government rich, and honourable, and glorious: And if ſhe be a door, that is, if ſhe be deſtitute of Magiſtrates, and have only Miniſters and other Eccleſiaſtical Officers to take care of her, to open to ſome, and to give them admiſſion into the Church, and to ſhut out others, according to Goſpel rules, We will incloſe her with boards of Cedar, a wood ſweet and durable, that rotteth not, nor breedeth worms; that is, we will make this Government comfortable and ſtrong for their defence, ſo that they may chearfully go in and out before the people, and keep them in peace and good order, and do the work of the Lord without fear amongſt them, 1 Cor. 16.10. 2ly, Others explain it thus, If ſhe be a wall, that is, if ſhe be one of the two wals, whereof I am the Corner ſtone, joyning Jewes and Gentiles together, We will build upon her a palace of ſilver, to wit, that ſhe may be the place of my abode in grace and everlaſting glory; the purity and beauty, and laſtingneſſe whereof is ſignified, by tearming it a palace of ſilver: and if ſhe be a door, that is, if ſhe be by her Miniſtry the door of this palace, We will encloſe her with boards of Cedar, that is, we will fortifie her with ſuch durable ſtrength, that the gates of hell ſhall not be able to prevail againſt her. 3ly, Others ſet forth the meaning of it thus, If ſhe be a wall, that is, if ſhe be ſo ſtrong and well-grounded in the truth, that ſhe become as a City that hath wals, 2 Chron. 8.5. to wit, through her faith and hope of ſalvation, according to that, Iſa. 60.18. Thou ſhalt call thy wals, Salvation, and thy gates Praiſe; then we will build upon her a palace of ſilver; that is, by the graces of my Spirit, communicated by the preaching of the Goſpel, ſhe ſhall be made yet more ſtrong to reſiſt her enemies, and more beautifull and glorious, that ſhe may be ſtill the fitter to be an habitation of God through the ſpirit, Eph. 2.22. And if ſhe be a door, that is, if ſhe become yet more perfect and compleat, like a houſe or City, that hath the doors ſet up, (which is one of the laſt works in building, Neh. 3.1.) then we will encloſe her with boards of Cedar; that is, we will make her yet more beautifull, durable and ſtrong, and to be highly eſteemed for the ſavour of her ſweet graces. 4ly, Becauſe by a wall, ſtrength, and conſtancy, and perſeverance is uſually ſignified, as in Iſa. 26.1. We have a ſtrong City, ſalvation will God appoint for wals and bulwarks; and that which God ſpake to the Prophet, Jer. 15.20. I will make thee unto this people a fenced brazen wall, (an expreſſion not unlike that of the Heathen Poet, Hic murus aheneus eſto:) therefore I take the meaning of the words to be all one in effect as if the Bridegroom had ſaid, You are troubled at the poor and contemptible beginnings of the Gentile-Church; but be not ſo: If ſhe be a wall, that is, if ſhe be well grounded upon the doctrine of the Prophets and Apoſtles, and ſo ſhe continue firm and conſtant in the worſhip of God, and the faith of the Goſpel, not ſinking under the heavy weight of afflictions, and conſtantly reſiſting all that ſhall ſeek to corrupt her, being herein like a wall, where though men knock never ſo loud, there is no entrance can be had; then we will build upon her a palace of ſilver, that is, we will ſtrengthen and adorn her further with many precious gifts and graces, according to that, Whoſoever hath, to him ſhall be given, and he ſhall have more abundance, Matth. 13.12. And if ſhe be a door, that is, if ſhe be ſomewhat weaker, having embraced the faith, but not yet throughly eſtabliſhed in it, only ſhe doth not reſiſt the Spirit, but is willing and ready to open her heart to the word of grace, and the motions of the Spirit, ſee the Note, Chap. 5.2. then we will encloſe her with boards of Cedar, that is, even in this caſe alſo ſhe ſhall receive a further increaſe of gifts and graces, for the further ſtrengthening and beautifying of her; ſo that to be ſure ſhe ſhall be ſecured and preſerved, till ſhe come at length to be made partaker of an incorruptible Crown of glory. This I conceive is the true meaning of the words; yet there is another Expoſition of the laſt clauſe of the verſe, which ſeems alſo very probable: If ſhe be a door, that is, if ſhe be over-wavering and inconſtant, eaſily tempted and overcome, too ready to open and entertain thoſe that would ſeduce and corrupt her, yet we will not caſt her off, but we will encloſe her with boards of Cedar, that is, we will by a ſtrong fence of affliction barre her up ſo, that ſhe ſhall not go out to ſuch corrupters, nor admit them to come in to her, which fully agreeth with that, Hoſ. 2.6. Behold, I will hedge up thy way with thorns, and make a wall, that ſhe ſhall not find her paths.
Verſ. 10. I am a wall, and my breaſts like towers.] Some take theſe as the words of that younger ſiſter of the Spouſe, mentioned by her, verſ. 8. and that becauſe the Bridegroom had ſaid in the foregoing verſe, If ſhe be a wall, we will build upon her a palace of ſilver, &c. therefore ſhe replies, that ſhe was, not a door, but a wall, ſtrong and firm, and conſtant, and that her breaſts were as towers, to wit, as towers built upon the wall of a City; that is, whatever they had been, they were now grown to be ſuch, or a husband that loved her, would eſteem them as ſuch. But becauſe it is very hard to reconcile this, with that which was ſaid before of this little ſiſter, I rather think that it is the Spouſe, that takes occaſion from that which her beloved had ſaid concerning her little ſiſter, to ſet forth her own eſtate, as every way fit for marriage, thereby implying her deſire that their marriage might be conſummated. And accordingly in regard of the ſpiritual ſenſe, though theſe words may be taken as the words of the Church of the Gentiles, that little ſiſter mentioned, verſ. 8. profeſſing her ſelf to be every way capable of that honour, which the Bridegroom had promiſed to conferre upon her, in thoſe words, If ſhe be a wall, we will build upon her a palace of ſilver; for which ſee the foregoing Note: yet I rather think it is the Spouſe, the Jewiſh Church that here ſpeaks; and that either with reſpect to her own preſent condition, I am a wall; as if ſhe had ſaid, I am ſuch as thou requiredſt my little ſiſter ſhould be, I am a wall, conſtant and firm in my love to thee, and conſequently in me God dwels▪ as in a Prince-like ſilver palace, fit for the dwelling of ſo great a King; and my breasts are like towers, that is, my doctrine is fully enough for the nouriſhment of my children; or elſe rather with reſpect to that time, when the promiſe being accompliſhed, which her beloved had made concerning the Gentiles, both they and ſhe ſhould become one Church, and be joyntly together the Spouſe of Chriſt: And accordingly ſhe glories in that her expected glorious condition, ſpeaking of that which was to be, through the aſſurance of faith, as if it were ſo already, I am a wall, as if ſhe had ſaid, Ay now I am indeed a wall, a ſtrong, a goodly and glorious City; by the glory of the coming in of the Gentiles to me, my ſtrength and ſplendor is much increaſed, and now indeed the great King of heaven and earth will dwel in me, as in a ſilver palace; yea and my breaſts are become like towers, to wit, in regard of the ſtrength, plenty and glory of my doctrine in the diſpenſation of the Goſpel. For 1. Becauſe the doctrine of the Goſpel was ſoon ſpread abroad, and became famous and renowned throughout the world, as towers are ſeen afarre off: 2. Becauſe it is by the Goſpel that the Church reſiſts her enemies, and becomes invincible. And 3. Becauſe God was pleaſed to beſtow ſuch abundance of knowledge and other gifts of the Spirit upon his ſervants in Goſpel-times, whereby they were to nurſe up multitudes of children in all Nations all the world over, therefore are the Churches breaſts here, with reference to thoſe times, ſaid to be like towers. And in all this, I ſay, the Spouſe intimates her hopes to her beloved, that now ere long there ſhould be a full conſummation of their marriage in heaven, becauſe indeed the daies of the Goſpel are ſo frequently called in the Scripture, The laſt daies.
Then was I in his eyes as one that found favour.] This may be added (according to the different expoſition of the foregoing words) as an acknowledgement made, either by the Spouſe, or her little ſiſter, mentioned, ver. 8. that it was meerely the favour of the Bridegroom, that he was pleaſed to make that promiſe, ver. 9. If ſhe be a wall, we will build upon her a Palace of ſilver, &c. or that he was pleaſed to ſhew that reſpect, that he had ſhown, either to the one or to the other; or elſe as a declaration of the Bridegroomes approving and accepting of that which was ſpoken in the foregoing words; Then, (to wit, when I had ſpoken thoſe words, I am a wall, and my breaſts like towers,) I was in his eyes as one that found favour; that is, I was very deare and precious in his eyes, he took much delight and contentment in me. And ſo alſo we muſt underſtand it as ſpoken by the Church, either that ſhe acknowledgeth that it was meerely from Chriſts free-grace and favour to her, that ſhe was in ſuch a condition, as ſhe had before deſcribed; or elſe that ſhe glorieth in his acceptance of her faith and love, and the precious account that he made of her, and the aſſurance ſhe received from him of his conſtant and everlaſting love to her. The word in the Original which we tranſlate favour, doth properly ſignifie peace; which the Spouſe might uſe with reſpect to the names of Solomon or Shulamite. And indeed by nature we are all enemies to God, Rom. 5.10. and it is only by Chriſt that the Church comes to be at peace with God, and to feele any peace, quiet, or contentment in her ſelfe.
Verſ. 11. Solomon had a Vineyard at Baal-hamon, &c.] Some take this, with that which followes in the next verſe, to be the words of the Spouſe; and that to expreſſe her affection to her Beloved, ſhe undertakes to ſhew how much ſhe prized her Vineyard above Solomons, meaning by her Vineyard, either ſome particular Vineyard which ſhe had, (and indeed before, Chap. 1.6. ſhe had ſpoken of a Vineyard, which ſhe calls her own Vineyard) which ſhe ſo highly prized, becauſe of the precious fruit which ſhe expected that would yield her, namely, the opportunity of many ſweet retirements there with her Beloved; or elſe her Beloved himſelfe, a Vineyard from whom ſhe expected that comfort and delight that was farre above all the profit that Solomon reaped from his Vineyard; But methinks (conſidering this and the next verſe joyntly together,) it is clearely the Bridegroom that ſpeaks here, and that with reſpect to that which his Spouſe had ſaid before, ver. 6. Set me as a ſeale upon thine heart, &c. namely, to aſſure her that Solomon did not ſo highly eſteem his choiceſt Vineyard, which yielded him ſo great a revenue, as he did eſteem of her, his far more precious Vineyard. Concerning this famous Vineyard which Solomon had at Baal-hamon, all that can be ſaid, is, 1. That the word Baal-hamon doth properly ſignifie, the Maſter, owner, or, poſſeſſor of a multitude. 2ly, That Baal-hamon might therefore be ſome place famous for Vineyards, (amongſt which Solomon had one, eminent, as we may well think above the reſt) and that it was ſo called either with reſpect to the multitude of Vineyards that were there, or to the abundance of fruit which they yielded, or to the abundance of people, that by reaſon of the exceeding fertility of the place, did live upon thoſe Vineyards. Some hold it to be the ſame place that in Joſh. 12.7. is called Baal-Gad. And 3. That ſome think, that hereby is figuratively meant the Common-wealth of Iſrael, or the City Jeruſalem, the Vineyard which God had committed to Solomons care and cuſtody, (as indeed the houſe of Iſrael is tearmed Gods Vineyard, Iſa, 5.1.) and this is here called Baal-hamon, becauſe the Iſraelites were a very numerous people, or becauſe Jeruſalem was ſuch a populous City, Lam. 1.1. How doth the City fit ſolitary that was full of people! And now according to this which hath been ſaid, may we conceive of the ſpirituall ſenſe of this place, to wit, that Chriſt doth here ſet forth his tender care over his Church, by comparing her to Solomons Vineyard at Baal-hamon. Some indeed doe here by Solomon underſtand Chriſt, and by his Vineyard, his Church, which is ſaid to be in Baal-hamon, either with reſpect to the world, among the multitude of whoſe nations Chriſt hath his Church, which is his choice Vineyard; or with reſpect to the manifold fruit, which ſhe yieldeth or ought to yield to Chriſt, being planted by him in a fruitfull ſoyle, and watered continually with his bleſſing. And accordingly we underſtand the following words, He let out the Vineyard to keepers; to wit, that Chriſt hath appointed his ſervants, the Prophets firſt, and afterwards the Apoſtles, and their ſucceſſors, to watch over and to dreſſe his Vineyard, the Church; ſee Matth. 21.33. & 1 Cor. 3.9. Every one for the fruit thereof was to bring a thouſand pieces of ſilver; that is, they were all to bring as great an encreaſe in to Chriſt as poſſibly they could. But, I ſay, the words may farre more clearely be taken as ſpoken by way of compariſon; and that Chriſts aime herein is to aſſure his Church, (and that by way of replying to that requeſt of hers, ver. 6. Set me as a ſeale upon thine heart, &c.) that he did far more highly prize her, then Solomon did that rich and goodly Vineyard, which he had at Baal-hamon. To which end, firſt he ſets forth the excellency of Solomons Vineyard in this Verſe; and then afterwards in the next verſe, he ſheweth what a far more precious and delightfull Vineyard his Spouſe, his Church, was to him. Solomon, ſaith he, had a Vineyard at Baal-hamon, he let out the Vineyard unto keepers; that is, to ſeverall farmers or officers, that were to dreſſe and manure it; every one, that is, every one of the keepers ſeverally, for the fruit thereof was to bring a thouſand pieces of ſilver, where a thouſand, as uſually elſwhere, may be put indefinitely for a great number, ſee Chap. 4.4. Iſa. 7.23. & Eccleſ. 7.29. As if he had ſaid, Every one of the keepers payd thouſands for the fruits of it: all which is expreſſed to ſet forth the great fruitfulneſſe of this Vineyard, which yielded ſo great a rent to Solomon, the owner, beſides the profit which the keepers made of it, that hired it; And beſides to imply the difference that was betwixt Solomons and Chriſts Vineyard, in that Solomon, though a King, could not keep his Vineyard himſelfe, but was faine to ſet Officers or farmers to take care of it, as his father had done before him, 1 Chron. 27.27. who therefore had their ſhare in the fruit of it; whereas Chriſt lookes to his Vineyard himſelfe, and ſo all the fruit and benefit thereof belongs unto him alone; as is more fully expreſſed in the next verſe.
Verſ. 12. My Vineyard, which is mine, is before me, &c.] They that take theſe to be the words of the Spouſe (according to what was noted on the foregoing verſe) doe likewiſe therefore hold, that here ſhe proves how much more highly ſhe prized her Vineyard, then Solomon did his, to wit, becauſe ſhe did not let out her Vineyard to farmers, as Solomon did his, but had it continually in her own eye, dreſſing it her ſelfe, and reſerving it wholly to her ſelfe, for her own peculiar uſe and delight. And accordingly they take the following words to be ſpoken by her, as in a kind of glorying over Solomon; Thou (O Solomon) muſt have a thouſand, and thoſe that keep the fruit thereof, two hundred; As if ſhe had ſaid, Thou, O Solomon, muſt afford the keepers of thy Vineyard a fift ſhare of the profit, which it yields, but the benefit of mine redounds wholly to my ſelfe. But, as was before ſaid, the words doe appeare farre more clearly to be the words of the Bridegroom, and ſo the words of Chriſt concerning his Spouſe, the Church; and that having in the foregoing verſe ſet forth the excellency of Solomons Vineyard at Baal-hamon, here as by way of oppoſition, he ſhewes how farre inferior Solomons Vineyard was to his, and what far more precious account he made of his Vineyard, then Solomon did of that which yielded him ſo great a revenue, as namely, 1. Becauſe Chriſts Vineyard is more peculiarly his, then Solomons was, which may be implyed in thoſe words, My Vineyard, which is mine; The Church was Chriſts by conqueſt, purchaſe, and donation, and that as an eternall inheritance, Pſal. 2.7. whereas Solomons Vineyard was his, only upon temporary and uncertaine tearmes. 2. Becauſe Solomon was faine to have keepers to look to his Vineyard in his abſence, but Chriſt is alwayes preſent in his Church, Matth, 28.20. & Revel. 2.1. and therefore, as likewiſe becauſe it is ſo deare to him, and he takes ſuch comfort and delight in it, he watcheth over it, keeps it and dreſſeth it himſelfe; according to that which the Lord ſaith of his Vineyard, Iſa. 27.3. I the Lord doe keep it: I will water it every moment: lest any hurt it, I will keep it night and day; for indeed though Chriſt imployes his Miniſters to be under him keepers of his Vineyard, yet they are but as inſtruments in his hands, they do all they do by ſtrength derived from him, and can doe nothing except he be preſent with them and in them, 1 Cor. 3.5. yea and when they have done what they can, thorough Chriſt that ſtrengthens them, it is onelyonly the Lord Chriſt that doth make his Vine fruitfull and yield her encreaſe, 1 Cor. 3.6, 7. And 3. Becauſe conſequently the whole fruit of Chriſts Vineyard he reſerves wholly to himſelfe, not ſuffering any part of it to be alienated from him, or to be diſpoſed of by others; for though Chriſt doth alwayes reward thoſe whom he employes as keepers and labourers in his Vineyard, Matth. 20.1, 2. both here and hereafter, Dan. 12.3. Every man ſhall receive his own reward according to his own labour, 1 Cor. 3.8. yet the revenue and fruit of his Vineyard he reſerves wholly to himſelfe; the faith, love, and obedience of his people, and the glory of all that is done for them, and by them; is all for Chriſt, and not for his Miniſters. And this is that which he implyes in the following words, wherein by an Apoſtrophe turning his ſpeech to Solomon; Thou, ſaith he, (O Solomon) must have a thouſand, and thoſe that keep the fruit thereof, two hundred: As if he ſhould have ſaid, Thus it is with thy Vineyard, thy keepers goe away with a fift part of the profit; but it is not ſo with mine, all the profit of my Vineyard redounds wholly to my ſelfe. Some Expoſitors, I know doe take theſe laſt words as ſpoken to Chriſt, the true Solomon, Thou (O Solomon) muſt have a thouſand, &c. implying, that though Chriſt was to have the maine profit of the Vineyard, yet his Miniſters, his watch-men and labourers, were to receive a liberall compenſation, and ſhould eate of the fruit of the Vineyard too; according to that of the Apoſtle, 1 Cor. 9.7. Who planteth a Vineyard, and eateth not of the fruit thereof? But then I ſay, we muſt take this, as ſpoken by the Spouſe, or ſome that ſtood by; whereas methinks they are clearely the words of Chriſt the Bridegroome, preferring his Vineyard and his care over it, before Solomons at Baal-hamon, and that in anſwer to what his Spouſe had ſaid, ver. 6. Set me as a ſeale upon thine heart, &c. So that the ſumme of that which he ſaith here to his Church, to aſſure her of his tender love to her, and care over her, is all one in effect, as if he had thus ſaid, Thou, my love, becauſe thou haſt me not alwayes in thine eye, and becauſe I ſuffer thee to be ſometimes tryed with ſore afflictions, art ever and anon in a trembling and fainting condition, as doubting my love. But why doeſt thou not reſt with confidence on me? That I may free thee of all thy feares, I will ſhew thee, how deare thou art to me, and how tenderly carefull I am, and alwayes will be, of thee. Thou ſeeſt what precious account Solomon makes of his Vineyard at Baal-hamon; yet being man, though a King, he is faine to let it out to farmers that muſt take care of it, and dreſſe it, and keep it in his abſence; and ſo though he receives a great rent for it, yet others have a ſhare with him in the profit of it. But now thou, that art my Vineyard, art continually in mine eye; and though I make uſe of men in planting and dreſſing this my Vineyard, and of the Miniſtry of Angels in defending and keeping it; yet I am alwayes all in all in that work, and it is I only that give the encreaſe, I only juſtifie, and ſanctifie, and defend, and glorifie thee; and therefore it is fit thou ſhouldeſt wholly depend upon my love and provident care over thee; neither muſt thou depend upon any other, nor give the glory of thy welfare to any other. This I conceive is the full drift of theſe words.
Verſ. 13. Thou that dwelleſt in the gardens, &c.] It may be renderd according to the Original, O thou inhabitreſſe of the gardens, a title fit for a Country damoſel, and whereby it is unqueſtionably cleare, that here the Bridegroome ſpeakes to the Bride. Having in the foregoing verſe laboured to aſſure her of his ſincere love to her, and tender care over her, and being for a while to take his leave of her; he makes this requeſt to her, The companions hearken to thy voice, cauſe me to heare it; wherein he deſires that before the Bridemen and Bridemaides, the companions that ſtood by as witneſſes of the contract, hearkening diligently to heare what ſhould be concluded between them, ſhe would openly make known her mind to him herein, that ſo the conſummating of the marriage might be haſtened; and accordingly we muſt underſtand the words as ſpoken by Chriſt to his Spouſe the Church. He tearms his Church, Thou that dwelleſt in the gardens, either with reſpect to her being adorned with the manifold graces of Gods holy Spirit; or to her reſiding in thoſe places, where particular Churches or Congregations were planted, as delightfull to Chriſt as ſo many Paradices or Edens; or to her having her converſation above in Gods heavenly Paradice, even whilſt ſhe lives here below; for which ſee the Notes, Chap. 4.12, 15. & 6.2, 11. And that which he deſires of her, that he might heare her voice, is meant of the voice of her confeſſions, praiſes and prayers; ſee the Note, Chap. 2.14. but eſpecially of her preaching the Goſpel to her companions; (though ſome I know would have it underſtood of her deſire that he might heare the voice of her praiſes in heaven) The companions harken to thy voice, cauſe me to heare it; for by the Churches companions there may be meant, either, 1. The Angels, who doe indeed with great delight harken to the doctrine of the Goſpel, Eph. 3.10. & 1 Pet. 1.20. Or 2ly, The Elect, or the faithfull; ſuch as are received into the fellowſhip of Chriſt and his Saints, and have obtained the like precious faith with them, 2 Pet. 1.1. and were before called the friends of Chriſt; ſee the Note, Chap. 5.1. and ſo this may be a motive to encourage her to preach the Goſpel, becauſe though the world will not, yet the Elect of God would attentively heare her: Or 3ly, (as ſome thinke) it may be extended alſo to all men here below, at leaſt ſuch as are not dogs and ſwine, but will vouchſafe to heare; for becauſe of our common creation and habitation here on earth, even theſe may be tearmed the companions. However obſervable it is, that with the ſame charge wherewith the Bridegroom doth here take his leave of his Bride, Chriſt did alſo take his leave of his Diſciples, Goe ye therefore and teach all Nations, &c. Matth. 28.19.
Verſ. 14. Make haſt my Beloved, &c.] It is in the Original, flee, or flee away; and be thou like to a Roe or to a young Hart upon the mountaines of ſpices: Now accordingly that which the Spouſe here deſires of her beloved, may be, either, 1. That he would flee, or, make haſt away with her to ſome place of extraordinary pleaſure and delight, called therefore the mountaines of ſpices, where they might ſolace themſelves together; ſuch as was that, or the ſame haply with that, which was before, Chap▪ 4.6 called the mountain of myrrhe and the hill of frankincenſe; or, 2. that after he had diſpatched his affaires in that place whither he was now going, he would make as much haſt or ſpeed in his return to her again as a Roe or a young Hart doth, when they run upon, or for ſuccour flee unto the mountaines of ſpices; ſee the Notes before, Chap. 2.7, 8, 9. & 17. And ſo likewiſe in regard of the ſpirituall ſenſe here intended; either, 1. The words may be taken as ſpoken by the Church to Chriſt, with reſpect to his aſcenſion into heaven; As if ſhe had ſaid, Though it would be moſt pleaſing to me to enjoy thy bodily preſence here below, yet ſince it is neceſſary that thou ſhouldeſt aſcend up to thy father, that thou mayeſt there provide a place for me, and mine, and mayeſt from thence ſend the comforter to us, therefore flee as a Roe or a young Hart to thoſe mountaines of ſpices; Or elſe, 2. With reſpect to his coming in to her help upon all occaſions, in the ſeverall Aſſemblies of his people; which may be here called the mountaines of ſpices. Becauſe Chriſt had called upon her in the foregoing verſe, to cauſe her voice to be heard in preaching the Goſpel, and ſhe knew that this would ſtirre up many enemies againſt her; therefore ſhe requeſts that her Beloved would upon all occaſions come in ſpeedily to her encouragement, ſuccour, and ſupport; which agrees with that which was noted before, Chap. 2.17. Or rather, 3ly, with reſpect to the ſecond coming of Chriſt, namely, that the Church here deſires that Chriſt would haſten that his glorious appearance the ſecond time for her full and perfect redemption, and for the conſummation of her marriage with him, becauſe then ſhe knew that ſhe ſhould be alſo taken up with him from the valleys of the gardens to the mountaines of ſpices, as heaven may be well called for its unconceivable delight and ſweetneſſe, there to enjoy his glorious preſence for ever without any interruption; ſee 1 Cor. 15.52. & 1 Theſ. 4.16, 17. And thus as this divine Song began with a prayer, and as ſome underſtand it for his firſt coming, Let him kiſſe me with the kiſſes of his mouth; ſo it ends with a prayer for his ſecond coming. And Solomon cloſeth up this Book with the ſame expreſſions in a manner which we finde in the cloſe of St Johns Revelation, Behold I come quickly. Amen. Even ſo, Come, Lord Jeſus.
FINIS.
End of the text · Arthur Jackson, Annotations Upon the Books of Poetry (1658)