Exposition of Song of Solomon, Chapter 4 · Verse 1,2,3,4,5 – Verse 1
VERS. 1, 2, 3, 4, 5.
Behold thou art faire my love, behold thou art faire, thou haſt Doves eyes within thy locks, thy haire is as a flock of Goats, that appeare from Mount Gilead.
Thy teeth are like a flock of ſheep, that are even ſhorn, which come up from the waſhing: whereof every one bare twins, and none is barren among them.
Thy lips are like a thred of ſcarlet, and thy ſpeech is comely, thy temples are like a peece of pomgranate within thy locks.
Thy neck is like the Tower of David, builded for an armory, whereon there hang a thouſand bucklers, all ſheilds of mighty men.
Thy two breaſts are like two young Roes that are twins, which feed among the Lilies.
TO the end that the Church might well know and feele, that her love towards Chriſt, and her ſeeking after him, was not loſt, as alſo ſhe did not commend him in vaine, all which things were largely handled in the former Chapter: it pleaſeth Jeſus Chriſt the bridegroome and head of his Spouſe in this Chapter, to commend the excellency of his Church, as in ſundrie ſpeciall parts of the ſame: and alſo delareth his ſingular love to her againe. and doth as it were aſſure her of the ſame.
This Chapter may be divided in two parts.
The Firſt is a ſingular comendation, that Chriſt giveth to the Church, which beginneth at the firſt verſe, and ſo holdeth on to the 14. wherein alſo there are three parts.
Firſt, An excellent and ſingular deſcription (handled allegorically) of the parts and Members of the Church, he putting downe ſeven in number, this is contained in the five firſt verſes of the Chapter.
Secondly, Chriſt profeſſeth his great & wonderfull love towards the Church, making large promiſes, and alſo deſcrbing notable wayes unto her, verſ. 6, 7, 8, 9.
Thirdly, Chriſt againe returneth to commend his Spouſe, with all thoſe excellent graces, that were ſo ſweet, delightfull, and pleaſurable in her, from verſe 10. to verſe 14.
The ſecond part of the Chapter contains an excellent ſpeech of the Church, with Chriſts anſwer to the ſame, verſe 15, 16, 17.
In the Churches ſpeech, there is,
Firſt, A commendation of her head Chriſt, uerſ. 15.
Secondly, A deſire of all good things to flow downe from her head Chriſt unto her ſelfe, acknowledging all her enjoyments to be from him, verſ. 16.
In Chriſts anſwer, there is contained a promiſe of his moſt gracious acceptation of ſuch fruits, as his Spouſe ſhould yeild unto him.
VERS. 1.
Behold thou art faire my love, behold thou art faire, &c.
HEre beginneth Chriſts commendations of his Church, and firſt he commendeth her beauty in generall, in the words, Behold, thou art faire my love, &c. And afterwards he entereth into a particular commendation of her ſeverall parts and members. And
1. Of her Eyes, verſ. 1.
2. Of her Haire, verſ. 1.
3. Of her Teeth, verſ. 2.
4. Of her Lips, verſ. 3.
5. Of her Temples, verſ. 3
6. Of her Necke, verſ. 4.
7. Of her Breaſts, ver. 5.
Thus Chriſt enumerates and reckons up all the parts of the Church, which ſheweth, what a pleaſant harmony and ſpecious conſent of parts ſhee hath, whereby ſhee is exceeding beautifull. But firſt, of the praiſe in generall.
Behold thou art faire my Love, thou art faire.
When the Scripture doth prefix this word (Behold) to any ſentence, it noteth for the moſt part a thing to be wondered at, as was noted in Chap. 1. 15.
Faire) or beautifull, not onelyonly in colour, but in comely foreign Puliher, elegans, venuſtus, decorus fuit.proportion and elegancy, ſuch as draweth love and liking. This is meant of the graces of the ſpirit, and that ſpirituall beauty wherewith God in Chriſt hath beautified his beloved Spouſe.
My love) or, my fellow-friend, my Companion: ſo named foreign Pavit, comedit.med of feeding together, and ſo participating each of others good or evill. This title Chriſt often giveth to his Spouſe in this Song, as in Chap. 1. 15. & 2. 10. & 5. 2. &c.
The doubling of the word by an uſuall Hebraiſme, implyes, that ſhee was exceeding beautifull, and eminently glorious: it doth not onelyonly ſet forth the vehemency of Chriſts affection and love towards his Spouſe, but alſo the excellency of the Church it ſelfe, in that Chriſt can, as it were, find no words ſufficient to expreſſe the ſame, her beauty being ſo great, both outward and inward, and alſo excellent in both reſpects. This beauty and fairneſſe of the Church hath been ſpoken of in Chap. 1. 15. therefore I ſhall ſpeake but briefly of it, onelyonly ſomething to the preſent occaſion of repetition.
The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls, and here is prevented of an Objection which ſecretly might be made on her part. The Objection is this, Should I, one that am ſo poore and unworthy, come into the preſence of ſuch a ſtately King as Chriſt, who was typified by Solomon in reſpect of his glory? This Objection Chriſt takes away in ſaying, Behold thou art faire my love.
Hence Obſerve,
That the Saints have a peerleſſe beauty and purity, communicated to them from Jeſus Chriſt. By the communication of this beauty and grace they are the Jeruſalem (ſpoken of in Revel. 21. 2.) which comes downe from God out of Heaven, prepared as a Bride trimmed for her huſband, and is free with her Children, Gal. 4. 26. into the communion whereof there can really enter no uncleane thing, neither whatſoever worketh abhomination or lies, Revel. 21. 27. By this grace the Saints are Temples of the holy Spirit, the Tabernacle of God with men. The Spouſe of Chriſt is faire, and the faireſt; grace is a tranſcendent. good, all the excellency of civility and morality is nothing in compariſon of it. The Church is faire in her head Chriſt, being his myſticall body, and therefore is of a pure compoſition, made holy and gracious by the ſpirit of grace.
It will be Objected, How can this be ſpoken of the Church here on Earth, in which condition even the beſt have great deformities?
I Anſwer, The Lord looks upon his Church not onelyonly as ſhee is, but alſo as he meanes to make her hereafter, even all glorious and beautifull. Againe, he looks on her, not onelyonly as ſhee is in her ſelfe, but as ſhee is in himſelfe, that is, waſhed and cleanſed from all impurity, and alſo decked with his glory. Thus we have the praiſe in generall: now it followeth to conſider of the praiſes in particular.
We have the praiſes of the Church in particular, by deſcribing a peerleſſe, or matchleſſe woman, from the face to the breaſt part. He mentioneth ſeaven particulars, the Eyes, Haire, Teeth, Lips, Temples, Neck, and Breaſt. The number of ſeaven, is often the number of perfection, as appears, Rev. 5. 6. where Chriſt is likened to a Lamb with ſeaven hornes, and ſeaven eyes, which are the ſeaven ſpirits of Grd. Now by the ſeaven parts thus enumerated, are meant the manifold and plentifull meaſure of graces beſtowed on the Saints, they being made partakers of all heavenly bleſſings in Chriſt, as the Apoſtle ſaith.
Hence Obſerve,
That the Saints have a compleat and full ſupply of all grace and beauty from Chriſt. This is that for which the Apoſtle giveth thanks in behalfe of the Corinthians, namely, that they were enriched by Chriſt, and came behind in no gift, 1 Cor. 1. 5. 7. We muſt know, that all the Saints are knit together by one ſpirit, and doe make but one myſticall body in Chriſt, 1 Cor. 12. 13. So then, as there be in the naturall body of a man, diverſe Members, which according to their ſeverall gifts, have diverſe functions and operations: ſo the holy Spirit aſcribeth the like to the myſticall body, as the Apoſtle ſheweth at large, 1 Cor. 12.
Secondly Obſerve,
That the Saints are beautifull in all parts. Chriſt doth particularize every part, giving praiſe to every member. That beauty muſt needs be very rare and excellent, which ariſeth from the comelineſſe of all parts. If one part be comely, and another deformed, then there is no perfect beauty; but the Church juſtified and ſanctified in Chriſt, is glorious in all parts.
Now followeth the particular parts. The firſt and ſecond particulars doe lye in the following part of this verſe. The firſt uttering the ſtate of her Eyes, the ſecond ſhewing the condition of her Locks.
Thou haſt Doves eyes within thy Locks, &c.
Now the eyes of the Spouſe are here commended, by comparing them to the eyes of Doves, which are chaſt, full, cleare, beautifull to looke upon, and the like. Some underſtand by theſe eyes the Paſtors and Teachers of the Church, becauſe they are to give light to the whole body, through the Heavenly and pure doctrine, and ſo it may be taken here, for in the old Teſtament the Prophets were called Seers, 1 Sam. 9. 9. but I rather take it in this place, that the eyes are the faith of the Saints, for by faith they looke up to the Lord, and behold things inviſible, Heb. 11. 27. And they have by faith the eyes of their underſtanding opened, to know what is the hope of their calling, Epheſ. 1. 18.
Hence Obſerve,
That the eye of faith is very chaſt, ſimple, and beautifull in the eyes of Chriſt. The Apoſtle tells us it is impoſſible to pleaſe God without faith, Heb. 11. 6. Therefore with the eye of faith he is much delighted. By faith the ſoule ſeeth him who is inviſible, Heb. 11. 27. The eye of faith hath reſpect to the holy one of Iſrael, Iſa. 17. 7. And it doth obſerve the wayes of the Lord, according to that ſaying in Prov. 23. 26. My Sonne, give me thine heart, and let thine eyes obſerve my wayes. Who would not be glad to caſt up ſuch an eye to the Lord, as he may be delighted withall, as with an eye that is ſimple, chaſt, and beautifull. The next clauſe followeth.
Within thy Locks.
Some read it, from within, or, through thy Locks, foreign Inde niphil, quod ſignificat, ligatus, conjunctus: Inde. foreign Per metaphoram atque id in pihel tantum, de pilis eapitis & barbae.which are ſo called in the Hebrew of binding, becauſe womens locks are ſeemly and modeſtly bound up and covered. The covering of women was a ſigne of their ſubjection to their Huſbands, 1 Cor. 11. It is alſo a ſigne of modeſty and ſhamefaſtneſſe. Some would have the words ſignifie, that the locks of Haire hang downe, ſo as the eyes doe appeare from within them. And others are of the mind that he ſaith, Beſide thy locks: or, as it were thy locks removed. However we take it, this is moſt certaine, that the Spouſe is here commended from the manner of the attyre which chaſt. Virgins did weare about their Haire for modeſty and comelineſſe. Now in that the eye of faith is ſaid to looke from within, or through the locks of modeſty and chaſtity.
Hence Obſerve,
That faith is a very modeſt grace. Hence it is that God doth ſo often in Scripture attribute to it ſo much of juſtification and ſanctification, becauſe faith attributes ſo little to it ſelfe, and ſo much to Chriſt. Faith is (as I may call it) a modeſt grace, and will attribute nothing to it ſelfe: and hence it is that the Lord declares ſo much affection to this grace of faith. Hence it is, the Apoſtle attributes our juſtification to faith, Leſt (ſaith he) any man ſhould boaſt. So much for the firſt particular, towit, the Eyes, the ſecond followeth, towit, the Haire.
Thy haire is as a flockof Goats that appeare from Mount Gilead.
Some of the Hebrews expound the eyes to ſignifie the Prophets, which were called Seers, and the haire to be meant of the Nazarites which were not to cut their haire, Numb. 6. 5.
Some underſtand by the eyes, paſtors and Teachers, and by the haire the Congregation of Saints, and ſo take the haire for the multitude of Believers, as by haire the people of Iſrael was ſignified, Ezekiel 5. 1, 2.
But I rather underſtand both the eyes and the haire to be Ornaments of the whole Church, and of every particular member: Haire is an Ornament for the covering of the head, and it proceeds from the moyſture of the Braine, and ſtrength of nature: and hereby is ſignified the thoughts and councells of the heart, the wiſdome and councell of Chriſt is ſignified by his haire, in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed, and of viſions of his head, Dan. 4. 5. & 7. 15. So the meaning according to this muſt be, that all the thoughts and purpoſes of the heart, guided and directed by the Lord are proſperous and glorious, like a flock of Goats that appeare from Mount Gilead.
That appeare from Mount Gilead.
Arius Montanus renders it, they ſheare, or caſt their haire: the word Galaſh, is found but twice in Scripture, Quae depilarum ſe. Arius Mont.it ſeems to ſignifie to diſcover, or, reveale. Some turne it, looke downe, becauſe the haire of theſe Goats depended and hung downe, from whence the compariſon is taken.
Mount Gilead was in the Tribe of Gad, 1 Chron. 6. 80. of the portion on this ſide Jordan, where Gad, Reuben, and halfe Manaſſes were ſeated: it is recorded in Num. 32. 1. to be a place of good paſture, and fit to feed Cattle, eſpecially the flocks. The terme Gilead was firſt given by Jacob, Geneſ. 31. 47. It is derived of Gal, an heape or hill, ſuch as was there made of ſtones, and of Gnedh a witneſſe, becauſe that heape of ſtones was a witneſſe betweene Laban and Jacob, concerning that Covenant of peace made betweene them.
If we underſtand by theſe words the Congregation of Saints, Then Obſerve,
That the aſſembling of Saints together is a glorious and beautifull thing in the eyes of Chriſt. Here the Saints are compared to the Goats feeding in a good paſture, whoſe haire hangs downe and ſmooth, &c. The Lord loves the Gates of Sion, more then all the dwellings of Jacob, as ſaith the Pſalmiſt.
Secondly, if we underſtand it of the thoughts and purpoſes of the heart, Obſerve,
That thoſe thoughts and purpoſes are beautifull, that are ordered by the Lord. When we receive our viſions of the head from the Lord (which is here ſet forth by the haire) how glorious will thoſe viſions be? when a mans heart and cogitations are ordered by the Lord, there muſt needs be holy purpoſes, and glorious reſolutions. David ſaith, Thou ſhalt guide me with thy counſell, and after bring me to glory, Pſal. 73. 24. where the Lord ſhall direct and guide the mind, there all the thoughts and counſells of that ſoule muſt needs ſhine forth, and gliſter, like the haire of Goats, that are fat and ſmooth, by feeding in a good paſture, ſuch a one as Mount Gilead was. It followeth,