Exposition of Song of Solomon, Chapter 6
CANTICLES. CHAP. VI.
VERS. 1, 2, 3, 4, 5.
Thou art beautifull, O my love, as Tirzah, comely as Jeruſalem, terrible as an Army with banners.
Turne away thine eyes from me, for they have overcome me: thy haire is as a flock of Goats, that appeare from Gilead.
Thy teeth are as a flock of ſheep, which go up from the waſhing, whereof every one beareth twins, and there is not one barren among them.
As a piece of a pomegranate are thy Temples within thy locks.
There are threeſcore Queenes, and foureſcore Concubines and Virgins without number. &c.
AS in the former Chapter, and eſpecially towards the end thereof, the Spouſe had very highly commended Chriſt her head, and that not only to ſtirre up others to love, and imbrace him that was ſo excellent, but alſo to raiſe up and increaſe the fervencie of her affection towards him: ſo in this Chapter, Chriſt again on the other ſide doth likewiſe exceedingly praiſe her, not only thereby to expreſſe his great affection towards her, and to let her know, that no love or commendation beſtowed upon him is loſt, but when that ſhall be requited to the full: but alſo to draw on others in a gracious affection to joyne themſelves unto her, whom both he ſo tenderly loveth, and highly magnifieth. Now Chriſt having praiſed the Spouſe greatly in the fourth Chapter, it may be demanded, why he doth againe, and that in the ſame manner, give ſuch a high and ſingular commendation unto her, and to teſtifie to her ſo much of his love and hearty affection. This indeed may be demanded, leaſt wee might imagine that here is a tedious and a needleſſe repetition. The truth is, that this comendation is not ſuperfluous, but commeth very fitly for the comfort of the Spouſe: for you have ſeene in the beginning of the former Chapter, how unkindly ſhe dealt with Chriſt, how he withdrew himſelfe, as one diſpleaſed, ſo that ſhe fell into great affliction, being toſſed to and fro, with doubtings, leaſt Chriſt for her unkinde dealing, ſhould utterly depart from her, ſhe bewaileth her offence, and ſeeketh after her beloved with much ſorrow and trouble: and now leaſt it might ſeeme; that by her offence, or by her affliction ſhe had loſt that former beautie and commendation, yea, leaſt there might ſeeme to remaine ſome blot, or that her former liking was diminiſhed, he doth give her the ſame, or rather greater commendations then before, and this is the reaſon, why Chriſt doth renew the commendations of his Spouſe, becauſe in the former Chapter the Spouſe was full of mourning, griefe and ſickneſſe, for her negligence and careleſneſſe towards her beloved, now he comforteth and aſſureth her, that notwithſtanding the ſame, ſhe is and ſhall be as deare unto him, as ever ſhe ſame, ſhe was before: which thing alſo that ſhee might be the better perſwaded of, he doth give her a large and unfeigned commeudation.
In this Chapter Obſerve three parts.
Firſt, Chriſt aſſureth his Spouſe of his love, which he doth by deſcribing of her beautie.
Firſt, In generall, in verſe 1. the Spouſe is likened to be.
1. As Tirzah.
2. As Jeruſalem.
3. As an army with banners.
Secondly, The Spouſe is ſet forth in particular, by the parts and members of her body. verſe 2, 3, 4.
1. Her Eyes.
2. Her Haire.
3. Her Teeth.
4. Her Temples.
The ſecond part of this Chapter is, that Chriſt doth cleare, by way of preoccupation and doubt, which the Spouſe might object, out of her owne weakneſſe: that there be many aſſemblies in which religion is profeſſed, which by their outward peace and proſperitie, whch they enjoy, doe ſeeme to be more in Chriſts favour then ſhe is, and to be more beautifull in his eyes then ſhe, for they are deſcribed to be.
1. As Queenes, 60.
2. As Concubines, 80.
3. As Virgines without number, Verſe 5. To which he anſwers, that the Church is more excellent.
Firſt, To Chriſt ſhe is,
1. As a Dove.
2. Ʋndefiled.
2. An only one.
Secondly, to others, ſhe was.
1. Bleſſed by the daughters.
2. Praiſed by the Queens and Concubines, verſe 6.
In the laſt place, leaſt ſhe ſhould feare, that Chriſt having once forſaken her, might forſake her againe, he excuſeth his abſence from her heretofore, by which he in her ſence and feeling only to have forſaken her, when as indeed he was neere unto her, and this is implyed in the reſidue of the Chapter.
And thus much being ſaid, both for the connection and diviſion of the Chapter, into the chiefe parts and members, we come now to the ſenſe of the words of the text as they lye:
Thou art beautifull, O my love, as Tirzah, comely as Jeruſalem, terrible as an Army with banners.
In this generall deſcription of the glorie of the Spouſe, by which Chriſt maketh her glorious unto himſelfe, he doth commend her by comparing her to two goodly Cities,
1. To Tirzah.
2. To Jeruſalem.
In the next place he doth commend her terrible fortitude, when he ſaith, Shee is terrible as an Army with banners.
Thou art beautiful O my love.
Chriſt having met with his Spouſe, who laboured and ſought to finde him, doth after the manner of lovers, declaring his great affections, marveilouſly commend her beauty: wee muſt underſtand this in a ſpirituall ſenſe, for the Spouſe hath no beauty, but ſhe receives it from Chriſt: ſo that Chriſt doth but commend his owne beautie in the Spouſe. Now as this reſpects Chriſt, it propoundeth unto us the manifeſtation of his unfeined and continuall love towards his Spouſe. Or if we reſpect the Spouſe herſelfe, then this commendation is for her comfort; as if Chriſt ſhould ſay, thinke not that that ſurpaſſing beauty of thine is decayed, or that I have caſt off my love and liking towards thee, by reaſon of thy former diſcourteſies, and negligence, I doe not diſdaine and ſcorne thee for thy ſpots, and defilements, but as I ſaid before, in chap. 4. 1, 2. So I even now affirme the ſame ſtill, thy beautie and thy favour is moſt acceptable and delightfull to me.
Hence Obſerve, firſt.
That Chriſt's love towards his Saints, is a beautifull, and continuall love.
Chriſt doth not ſometimes love, and ſometimes hate, but whom he loves once, he loves to the end. Although the Saints offend Chriſt often, yet he loves them ſtill: he only purges them, and heales them of their ſpirituall maladies, which cannot be done without ſome ſmart; but he doth not a whit leſſen, or detract his love from them, though his people come upon him every day for new favours and new ſupplyes; yet his goodneſſe is never wearied or tired out. The love of Chriſt towards his Saints never decayes or waxeth cold, like the ſtone Asbeſtos, of which Solinus writes of, that being once hot, it can never be cooled againe. The love of Chriſt is like a fountaine overflowing, and never Jul. Solin. Poly hiſtor. Cap. 12.dryed up: yea, though thouſands, millions of his Saints preſſe upon him at once, yet he hath enough for them all, for the fountaine of his love is never emptyed.
Secondly note.
That Chriſts love towards his Saints, is not only everlaſting, but an exceeding great and magnificent love.
Here behold the greatneſſe of the love of Chriſt, who doth quite forget all offences committed againſt him, as if they had never been, he doth not ſo much as once upbraid his Spouſe for her unkinde dealing; it's without queſtion the Saints having experience how ſweet the Lord is being made partakers of his great benefits, when the fleſh prevailes upon them, are much diſmayed, fearing that now they cannot be beautifull and deare in his ſight. Now they have deformed themſelves, how ſhould he love, and delight in them? Here is therefore a ſpeciall comfort miniſtred, that thoſe breathing after his preſence, he doth refreſh them, he doth imbrace them, he doth love them, he doth commend them, and delight in them, even as if they had never done evill againſt him: what a ſweet gracious and exceeding love is here? who can expreſſe the riches of this grace, who can be able any way to ſet forth this bountifulneſſe of the Lord?
Now this beautie which is thus ſet forth in general, whereby the Spouſe is commended, by comparing her in reſpect of her glory, to two famous Cities.
1. To Tirzah.
2. To Jeruſalem.
Thou art faire as Tirzah.
Tirzah, is the name of a moſt pleaſant Citie in the coaſts of Iſrael, ſcituated upon the River Euphates, where after that the Kingdome of Iſrael was rent from the houſe of David, Jeroboam the King of Iſrael, built his Palace or dwelling houſe there, it being the moſt pleaſant place in all the borders of Iſrael: of this Citie you may reade, 1 Kings 14. 17. alſo 15. 21. and 16. 6, &c. This Citie was the dwelling place of one of the 31. Kings whom Joſhua conquered, Joſh. 12. 24. It hath its name of pleaſantneſſe, or wel-pleaſedneſſe (being derived of a word that ſignifieth to accept, or like of) becauſe it did by foreign Voluit, bene volus, delectatus, placatus, reconciliatus fuit, acceptavit, contentus fuit.the pleaſanteneſſe and beauty thereof, draw all men, as it were, to the liking thereof, which ſhews it to be a goodly pleaſant place; ſuch as Kings delight to dwell in. A like beauty is here aſcribed to the Spouſe, being made faire and beautifull in her beloved, by the indwellings of God, and his glorious ſpirit, the Father, Son, and Spirit, theſe take up the ſoul for a Pallace, or delightfull place to dwell in, ſo that the ſouls of the Saints are made glorious by the indwellings of God, when he ſets up his Throne there, and doth adminiſter life, ſpirit, and glory. It's added.
Comely as Jeruſalem.
As for the beauty of this City, we have it much commended in Scripture, where it is called the praiſe of the whole Earth, Iſa. 62. 7. See alſo Pſal. 122. 3. & 48. 2, 3, &c. It was the place where the Lord choſe to dwell, and had his Temple built there, on Mount Sion, and the Church under the New Teſtament is called Jeruſalem, holy, and heavenly, Revel. 21. Beſides forreigne Writers report it to be the moſt famous See Plln. Hiſt. Lib. 5. cap. 14.City in the Eaſt. Jeruſalem ſignifies in the Hebrew, the ſight of peace. Thus we ſee the beauty and glory of the Spouſe ſet out unto us by Earthly ſimilitudes. And though it be true indeed, that none of theſe things can ſufficiently declare the ſame unto us, yet we may perceive that the Scripture hath not onelyonly taken the moſt excellent things of the Land of Judah and Iſrael, but of the whole world, to ſet forth the ſame unto us, that ſo under theſe earthly reſemblances, he might the better make us (who are very groſs and dull) to conceive of heavenly and ſpirituall things. Now in that the beauty, glory, and ſplendour of the Spouſe is ſet forth by theſe two pleaſant and famous Cities, which were both places of renown. So then, comparing the Spouſe to Tirzah, which was the Kings Pallace, it is as much as if he had ſaid, I will dwell in my Church, I will be neer her, and make her the place of my reſidence. And as for Jeruſalem, ſhe is not onelyonly commended for her ſanctity, that ſhe is the holy City, but alſo for her peace and glory above other places. Hence Obſerve,
That the Spouſe is made glorious by the preſence of Chriſt, and by that peace and tranquillity that accompanies the ſame. The Spouſe is glorious by the preſence and indwellings of Chriſt; this appears in that it is ſaid, The Lord hath choſen Sion to be an Habitation for himſelf, he hath longed for her, this ſhall be my reſt for ever, herewill I dwell, for I have delight herein, Pſal. 122. 14, 15. When the Lord comes to reſide in the ſoul, to delight, and take up his reſt there, to advance his Scepter, and reign there, how glorious and beautifull muſt the reign there, how glorious and beautifull muſt the ſoul needs be. Againe it's ſaid, The Lord hath choſen Jacob to himſelfe, and Iſrael for his owne Poſſeſſion, Pſal. 135. 4. Meaning his Church, not onelyonly of the Jews, but alſo of the Gentills. And the glory and peace of the Spouſe is figured out by Jeruſalem, where it is ſaid, She is builded like a City which is at unity within her ſelfe, thither the Tribes goe up, even the Tribes of the Lord, to testifie unto Iſrael, and to give thanks unto the name of the Lord; there is the ſeat of judgement, even the ſeat of the houſe of David: peace be within thy walls, &c. Pſal. 122. 3, 4. So that here he doth promiſe inward and outward peace, according to that of the Apoſtle, As many as walk according to this rule, peace ſhalbe unto them, & mercy, and to the Iſrael of God, Gal. 6. 16. There can be nothing but peace, goodneſſe, delight and glory, where Chriſt doth inhabite. Thus much for Chriſts aſſuring the Spouſe of his love, by deſcribing of her beauty: Now followeth his commendations of her fortitude and ſtrength.
Terrible as an Army with banners.
In theſe words the valour and fortitude of the Spouſe is ſet forth; but one would thinke that this ſhould be no great commendations, eſpecially becauſe the Church is reſembled to a woman; neither doth it agree to that ſex, neither is it praiſe-worthy in them, (as ſome ſuppoſe) to ſtrike terrour into others. But for anſwer, its commendable for a woman, even by her gravity and ſobriety, to ſtrike terrour and feare into ſuch as would make them diſloyall to their husbands, which thing might aptly agree to the Spouſe here, and that in a double reſpect; to wit,
1. When as in reſpect of her Majeſty, ſhe ſo terrifieth her adverſaries, eſpecially falſe teachers, ſuch as would corrupt her by falſe doctrine. Or,
2. When as in regard of her diſobedient Children, ſhe woundeth them by the word and diſcipline for a while; neither doth the Lord meane this onelyonly, by reſembling his Spouſe to Armies with many Enſignes or banners, but alſo to ſet out unto us thereby, the good order and invincible force of the ſame. Hereby Chriſt doth ſtrengthen his Spouſe inwardly againſt temptations and the fleſh: for as it is an impoſſible thing to prevaile upon an Army, conſiſting of innumerable and valiant people: ſo it is as hard, yea, altogether impoſſible to prevaile againſt the Church, ſhe is of ſuch ſtrength, power, and courage, that though ſhe may be aſſaulted, yet ſhe can never be overcome.
Hence Obſerve,
That the Saints are full of fortitude and valour.
Here the Spouſe is commended for one that is terrible as an Army with banners: and in Chap. 1. ſhe is likened to a Troop of Horſes in the Charriots of Pharaoh, ſhe is ſtrong and prompt to the battaile: for ſhe is as one that hath put on the whole armour of God, ſhe ſtandeth in the ſpirituall battaile, and putteth her enemies to flight. The ſtrength of the Church was typified in that ſpeech where it is ſaid, when Iſrael abode in his Tents, according to their Tribes, encamping in the Wilderneſſe, his Tents were goodly, his ſtrength was as an Unicornes, he couched as a couragious Lyon, whom none durſt ſtir up, Numb. 24. 2. 5. Thus we ſee why he ſaith ſhe is terrible as an Army with banners: an Army that is ſtrong, and marcheth with Banners or Enſignes, is very terrible to their adverſaries to behold; even ſo is the Spouſe unto the whole Army of ſpirituall enemies: but we muſt note, that the Saints are not thus ſtrong of themſelves, but in the power of God, in the power of the ſpirit. The Apoſtle teacheth, that we ſtand in the invincible power of his, by putting on the whole Armour of God, Epheſ. 6. Thus Chriſt commendeth his Spouſe in the generall: Now followeth his particular commendations of her in the next words.
VERS. 2.
Turne away thine eyes from me, for they have overcome me: Thy haire is as a ſlocke of Goats that appeare from Gilead.
IN this verſe we have a deſcription of two parts or members: towit, her Eyes and her Haire. But firſt of her eyes, in which part we may take notice.
1. Of Chriſts requeſt to his Spouſe, in theſe words, Turne away thine eyes, &c.
2. The reaſon of the requeſt, For they have overcome mee.
Turne away thine eyes from me, &c.
The words may be read two wayes: for ſometimes the word is uſed for turning towards, as in 1 Chron. 12. 23. ſometimes for turning away, as in Ezek. 7. 22. But here it is moſt likely to be meant in the firſt ſence, and then we muſt read the words thus, Turne thine eyes over againſt me: that is, looke upon me, and regard me, though thou be paſt, yet turne thine eyes back again, that thou mayeſt behold me, that ſo I may receive comfort in the ſight of thee.
There be ſome that turne the phraſe otherwiſe, as thus, Turne away thine eyes from me, for they are too ſtrong for me, or, they overcome me: giving alſo this ſence, that Chriſt would have the Spouſe to caſt her eyefrom him, becauſe he could hardly keep himſelfe from ſhewing againe moſt manifeſt tokens of his love, &c. But the former ſence ſeems to be the moſt plaine and ſimple interpretation, not onelyonly agreeing beſt with the circumſtances and occaſion of the place, and purpoſe of Chriſt, but alſo ſtanding well with the meaning of the Hebrew word, which may, and doth as well ſignifie to turne to, as turne from. Then the meaning is, Turne thine eyes towards me, towit, that I may be comforted and refreſhed, for ſuch is the reaſon here added.
For they have overcome me.
In the Hebrew theſe words run thus, For they have lifted me up: that is, they have lifted me up with comfort, and courage, and ſtrength, &c. as in Pſa. 138. 3. Thou haſt encouraged me, or lifted me up. The Greek Tranſlateth it, For they have made me fly: towit, as with wings. Then the ſence is thus much, as if Chriſt had ſaid to the Spouſe, be of good comfort, looke up to me, that ſo I my ſelfe alſo, who am in ſome ſort caſt downe with thy heavineſſe, may receive both comfort and glory by thy faith and beauty: for no queſtion, that ſince the union and conjunction is ſo great betwixt Chriſt and his Spouſe, as the Apoſtle ſaith in 1 Cor. 12. 12. There is alſo a ſympathie and fellowfeeling or ſuffering together, as it were. Chriſt being afflicted with his Church, and rejoyceth at the joy thereof. So that theſe words declare how much Chriſt is raviſhed, and lifted up with joy and gladneſſe with her looks. The Spouſe had twice before declared, that ſhe was, as it were, ſick and faint through love, as in Chap. 2. 5. Alſo Chap. 5. 7. So Chriſt declareth the ſame ſtrength and power of love, to be in him toward her, that ſo ſhe might know there was no love loſt, and therefore he uſeth another ſpeech, but to the ſame effect, when he ſaith, that ſhe had pluckt away his heart with one of her eyes, Chap. 4. 9. That is, ſhe, with the beauty, ſimplicity, and chaſtity of her eyes, had even won his heart; it expreſſeth a vehement affection of love towards her. Even ſo in this place, the beauty of her eyes doth affect him in a wonderfull manner. Hence Obſerve,
That the beauty of the Spouſe is exceeding great in Chriſts eyes. Here he doth very highly commend the glorious beauty of the eye of faith, and that in ſuch a kind of ſpeech that doth in the higheſt ſort that can be, expreſſe how much the beauty of her eyes doth delight him: for even, as ſhe ſaid before, ſhe was ſick of love, ſo he ſaith here, that he is, as it were, overcome with love. Faith is the eye of the ſoul, and how excellent is the beauty thereof in the eyes of the Lord, yea, it doth as it were, raviſh, and overcome him with the ſight thereof. Thus much for the commendations of her Eyes: That of her Haire followeth.
Thy haire is as a flock of Goats that appeare from Gilead.
The Haire of the Spouſe in a ſpirituall way may be meant of the multitude of believers, or the abundance of graces beſtowed upon the Church. But rather by the commendations of her haire, is meant, that her thoughts, counſells, purpoſes, &c. are orderly compoſed by the Lord, whereby they are like the Haire of Goats. But having ſpoken largely of theſe words in Chap. 4. 1. I ſhall paſſe them by here. It followeth.
VERS. 3.
Thy Teeth are as a flock of Sheep which goe up from the waſhing, whereof every one beareth Twins, and there is none barren among them.
THe ſpirituall Teeth of the Spouſe, wherewith ſhe eateth the ſpirituall dainties, and is nouriſhed with the food, towit, the word of Chriſt, are as a flock of Sheep which goe up from the waſhing, that is, white, pure, and cleane: All which bring Twins, that is, they are all even and equall in bignes, as commonly Twins are: And there is none barren among them. He meaneth, that they were all full, and none wanting; for as Teeth anſwering evenly one to another, as in reſpect of the upper and nether jaw is comely, when one tooth ſtandeth not farther out then another, but are all of an equall height or evenneſſe, it is ſometimes a beauty to the Countenance; ſo it was with the Spouſe. But I ſhall not enlarge my ſelfe on this, becauſe it is Expounded before in Chap. 4. 2. where Chriſt ſpeaketh the ſame things of the Spouſe. He proceedeth from the commendations of the Teeth to the Temples.
VERS. 4.
As a piece of Pomegranate are thy Temples within thy locks.
THy Temples, towit, of thy head, betweene thy locks, he ſpeaketh of the Spouſe according to the manner of women, who were wont to weare their locks out, yet ſo, that their Temples, notwithſtanding the ſame, and the beauty thereof might be ſeene. And theſe are ſaid to be like a piece of Pomegranate, that is, of a ruddy and beautifull colour. Now under this ſimilitude is ſet forth the modeſty, ſhamefaſtneſſe, and chaſtity of the Spouſe. This alſo hath been Expounded before in Chap. 4. 3. but we muſt know this is no vaine or idle repetition, but as having regard to the Spouſe, and that in a double conſideration. The firſt is to ſhew her, that notwithſtanding her offence he loveth her ſtill as before, which alſo cauſeth him to uſe the ſame words here as before. Secondly, becauſe he knew how hard a thing it was for the Spouſe to beleive, and therefore for the ſtrengthning of her weakneſſe ſhe doubleth the words by way of repetition. Thus much for Chriſts commending his Spouſe for her beauty: Now he proceedeth to commend her by comparing her with others, in the next verſe.
VERS. 5.
There are threeſcore Queens, and four ſcore Concubines, and Virgins without number.
IN theſe words we have a more ample declaration of the glorious beauty and rich deckings of the Spouſe, and that not onelyonly in reſpect of her ſelf, but in compariſon above all others. Thoſe to whom ſhe is compared, are 1. Queens 60. 2. Concubines 80. 3. Virgines without number.
This declaration of the Churches beauty by way of compariſon, is leaſt ſhe might ſeem to be diſquieted in her mind, doubting that ſhe is not in ſuch ſpeciall favour with Chriſt, as he hath profeſt unto her, becauſe there are a multitude of other aſſemblies in the world, which by their outward, flouriſhing eſtate & freedom from all ſuch terrors, both outward and inward, ſeem to be reſpected above her, & may ſeem in compariſon of them to be leſſe beautiful. His anſwer is for her better ſatisfaction, that there are indeed ſo many Queens & Concubines, & Damſels, yet ſhe alone is acceptable unto him, he regardeth not them nor their beauty, but the Spouſe is that onelyonly one that is gracious in his ſight, ſhe is his Dove and chaſt Spouſe, ſhe is his Ʋndefiled, being cleanſed and waſhed.
There are three ſcore Queens, &c.
We may underſtand theſe words affirmatively, They are ſixty, or by ſuppoſition, Be there ſixty Queenes? that is, though there were ſixty Queenes, and eighty Concubines, &c. yet my Dove is but one, as it followeth. And for the numbers, threeſcore and foureſcore, it is not certaine whether the alluſion be to Solomons wives and concubines which he tooke at firſt, before he increaſed them to ſeven hundred wives, and three hundred concubines, as in 1 Kings 11. 3. as wee heard in Chap. 3. 7. where mention was made of threeſcore mighty men of Iſrael, that ſtand about Solomons bed. Or rather, whither a certaine number be not put for an uncertain, meaning many Queenes, more concubines and innumerable Demoſels, as ſeven Shepheards, and eight Princes, in Mic. 5. 5. So six and ſeaven troubles, in Job. 5. 19. ſignifie many, and no definite number.
Queens were ſuch, as were the chiefe wives of Princes, which they tooke into fellowſhip by ſolemne ſtip lation, and with conſent and ſolemne rejoycing of friends: theſe bring dowries to their Husbands, and are ſuch as have the government of the houſe with their husbands, and the like.
Concubines were ſecondary wives, taken for propagation of Children, but they bare no rule in the familie as wives, neither had their Children ſuch right to inherit, as the others had, but were ſent away with gifts, as is apparent by Abrahams practiſe, Gen. 25. 5. 6. The Hebrew word pilegeſh, (whereof the Greek Palakis, and Latine pellex is borrowed, which we call a Concubine) ſignifieth a halfe wife, or a divided and ſecondary Wife, which was a wife only for the bed, but not for honour and government, and which were marryed without any ſolemnitie, or betrothing of matrimonie. Solomons wives were Princeſſes, and ſo were not his Concubines, 1 Kings 11. 3. Such a Concubine was Hagar to Abraham, and Keturah his ſecond wife is caled a Concubine, Gen. 25. 6. And Bilha, and Zilpha, were Concubines to Jacob, Gen. 35. 22. And many other men of note had Concubines, as Caleb, Manaſſes, Gideon, David, Rohoboam, with many others.
Damoſels were ſuch, as were not married at all, but accompany and attend upon Queenes, and other great women, as in Pſ. 45. 15. The Virgins are called the companions, to wit, of the Queen See Eſt. 2. 9. Suppoſe now that theſe Queens and Concubines, and their Maids of honour attending upon them, were as a man would ſay, without number or innumerable, yet ſhould they not be able to match the Spouſe for beauty, comelines, and glorie, but ſhould even of their owne accord, give her place before them all: yea, though there be many Queenes of great dignitie, and attyred with coſtly things, and Concubines that were beautifull, and in rich attire according to the glory of Princes, and theſe with their Maids of honour attending upon them: ſo that ſet all theſe together in all their glorie, beautie, riches, yet they are nothing comparable to the Spouſe whoſe beautie and glorie farre excelleth them all, for, it is added in the next verſe, My Dove is but one, &c.
Hence Obſerve.
That all outward and worldly glory is not comparable to the ſpirituall excellency and glory of the Saints.
The Birth or the honour of the Queenes, the beautie and deckings of the Concubines, and virgins, is great and of high eſteeme in the world; but it is not comparable to the honour, beautie, and rich ornaments of the Spouſe of Chriſt; for ſhe is cloathed with the glorious ſpirit of God, ſhe ſtands adorned with the robes of his righteouſneſſe and glorie. The particulars of the honour and glorie of the Spouſe, are mentioned in the next verſe.
VERS. 6
My Dove, my undefiled is but one, ſhee is the only one of her Mother, ſhe is the choice one of her that beare her; the daughters ſaw her, and bleſſed her, yea, the Queenes and the Concubines, and they praiſed her.
IN this verſe Chriſt gives a particular deſcription of the ſeverall excellencies of the Spouſe, and how ſhee is incomparable honourable, beautifull, and glorious above all others, and this is declared,
Firſt, What ſhe is to Chriſt.
1. A Dove.
2. Ʋndefiled.
3. She is but one.
Secondly, To her Mother, ſhe is,
1. Her only one.
2. Her choice one.
Thirdly, What ſhe was to others, to wit, the Queens and Concubines above mentioned.
1. The Daughters bleſſed her.
2. The Queenes and Concubines commended her.
My Dove, my undefiled is one, &c.
A Dove hath been noted for chaſtitie, and mildnes, or innocency; but in what ſenſe the Spouſe is compared to a Dove, hath been often times declared before: as in Chap. 2. 14. And Chap. 5. 1. So that wee need not ſtand upon it here. Its added.
My Ʋndefiled, or, my perfect one: that is, one that is waſhed and cleanſed, and made compleate in Chriſt. See this alſo expounded in Chap. 5. 2. But the next commendation is,
She is but one.
She is one, or, There is (but) one my Dove, and ſo this only one, is oppoſed to the many Queenes and Concubines forementioned, though it were the glorie of the other to be many; yet the glorie of the Spouſe is, that ſhe is Chriſts only one.
The Spouſe is ſaid to be alone, as wee ſay in our ſpeech, an odd one, both becauſe ſhee was choſen by God, out of all the people and Nations of the world, and was moſt deare unto him: and alſo becauſe compared with others, none of them could come nigh her to match with her.
Hence Obſerve.
That the Spouſe is that only one, whom Chriſt doth preferre before the multitude of others, which in the worlds eſteeme ſeeme never ſo glorious.
It is common in the world, for the wicked to magnifie themſelves, as in Revel. 18. 7. where it is ſaid, Babilon did much glorifie her ſelfe, and lived deliciouſly, for ſhe ſaith in her heart, I ſit a Queene, and am no Widdow, and ſhall ſee no ſorrow, therefore ſhall her plagues in one day, death, mourning, and famine, &c. See alſo Iſa. 47. 7. But the Spouſe ſhe is that one, that only one whom Chriſt hath reſpect unto. Thus it was ſaid of Iſrael. And who is like thy people, like Iſrael, one Nation in the earth Whom God went to redeeme for a people to himſelfe, &c. 2 Sam. 7. 23. And the Lord in reſpect of the Covenant he made with them, ſpeakes thus, If yee will obey my voice indeed, and keep my Covenant; then yee ſhall be a peculiar treaſure unto me, above all peoples, for all the earth is mine, Exod. 19. 5. Thus it is with the Spouſe; as there is one body, one ſpirit, one hope, one Lord, one faith, &c. So there is but one Spouſe, who is only glorious, who is only choſen and beloved, who is only deare and precious in Chriſts eyes. So much for the glorie of the Spouſe, as in relation to Chriſt. It followeth.
She is the only one of her Mother, ſhe is the choice one of her that beare her.
She is the only one of her Mother, or, one ſhe is to her Mother, by which is meant, ſhe is moſt tenderly beloved, as only Children are, ſee Judg. 11. 34. And Luke 8. 42. And alſo that ſhe had or ſhould have a moſt rich and precious portion, as the only Child or heire of her mother. By her Mother, here is meant the heavenly Jeruſalem, mentioned Gal. 4. 26. which was prefigured by Sarah the free woman, the only wife of Abraham, of whom he had his only Sonne Iſaac, the child of promiſe; and though he had other Children by his Concubines, Agar and Keturah, unto whom he gave gifts, and ſent them away, yet unto Iſaac he gave all that he had, Gen. 25. 5, 6. Now Agar typified Mount Sinai, law, letter, and bondage, for ſhe is in bondage with her Children, Gal. 4. 25. but Sarah was a type of the new Teſtament, and of Jeruſalem which is above, is free, which is the mother of us all, Gal. 4. 26. And therefore in Iſaac, the Sonne of the free woman, was Abrahams ſeed called, of whom are the Children of the promiſe, and heires of ſalvation, Gal. 4. 22. Now in that here is mention made of the mother of the Spouſe, we may remember as I have heretofore told you, that in the Hebrew phraſe, the whole is called the mother, and the parts or members are called the Daughters: So the new Jeruſalem, the Church of the firſt borne is called the mother, and the Members and branches thereof are called the Daughters: the holy ſeed is likened to a daughter, eſpouſed to Chriſt, belonging to the heavenly Jeruſalem, the mother of the faithfull only. It's added.
She is the choice one of her that beare her.
The choice one, or the cleare (the pure) one, as the word is rendred in the next verſe, cleare as the Sunne. The Hebrew word Barah, ſignifieth, pure and cleane from filthineſſe, purged, poliſhed, ſeperated, and ſelect from others: the word is uſed for choice, in 1 Chron. 7. 40. And alſo for purging by affliction, in Dan. 11. 35. and 12. 10. ſo that wee may reade it, even that pure, that cleane, or that choſen one, to her that beare her. This denotes, that the Spouſe is only beloved, as only Children are, that ſhe is high and honourable in her birth, that ſhe is heir to a rich and glorious portion.
Hence Obſerve.
That the Saints are rich and glorious in their parentage.
The birth, or honour touching the parentage of Queenes, and the beautie and deckings of Concubines, and Virgines, is great and highly eſteemed in the world, but it is not comparable to the honour, beautie, and rich ornaments of the Spouſe, ſhe ſtandeth alone in all excellency. It is a thing of great account in the world, to be daughter of a mighty Prince: but what is the dignitie of their birth, if it be compared with the dignitie and honour of the birth of the Spouſe? It is a divine and heavenly birth, the Saints are borne of God, and receive honour from him. The Spouſe is the only one of her mother, to wit, Jeruſalem that is from above, who is the mother of all the Saints in the world, and unto none elſe, all that be the Children of the moſt high. Thus wee ſee, how for dignitie and honour in birth, ſhe farre excelleth all the Queenes in the world. But now the Spouſe is not only excellent to Chriſt, as a Dove, undefiled, and his only one, and that ſhe is one, pure, and choſen of her Mother, the heavenly Jeruſalem: but alſo ſhe is excellent to others that be ſtrangers, as appeares in the next words.
The daughters ſaw her and bleſſed her; yea, the Queenes, and the Concubines, and they praiſed her.
The daughters ſaw her, or, ſo ſoone as the daughters ſaw her. By Daughters here are meant the Virgins or Damoſels forementioned in the former verſe, and ſuch as were ſpoken of in Chap. 2. 2. He meaneth by this ſpeech, that the beautie of the Spouſe is ſo excellent, that even at the firſt ſight and beholding, they were conſtrained to confeſſe her, to be the moſt excellent and beautifull of the world: for its added.
They bleſſed her, or, they called her bleſſed: that is, accounted her happy, as one endued with rare and wonderfull graces, even for the things which they ſaw at the firſt ſight and bluſh in her. The like phraſe wee have in Luk. 1. 48. And all generations ſhall call me bleſſed, And in Jam. 5. 11. Wee count them happy which endure, &c. To bleſſe is more then to praiſe, praiſe is the acknowledging any good thing in her, but bleſſing is the acknowledgment. It followeth.
The Queenes and the concubines and they praiſed her.
Even the Queenes and Concubines, to wit, mentioned in the former verſe, praiſed her, to wit, for the exellent grace sand parts that were in her.
The Virgins that he ſpake of, that doe behold the beautie of the Queenes and Concubines, yea, and they looke upon their owne attire and riches: and they account theſe, great things: but ſo ſoone as ever they behold the Spouſe, ſhe ſo dimmeth all their beautie and glorie, ſo that they ſet their eyes upon her, and pronounce her bleſſed: yea, the Queenes and Concubines alſo, which glorie in their owne pompe and glorie, tool her.
Hence Obſerve.
That the Saints being clothed with the Spirit and glorie of Chriſt, are the admiration of the world. Such is the priviledge of the Saints, that many times prophane worldlings are forced to perferre the ſtate of the godly before their owne, and to wiſh they were like unto them. As Saul, Pharaoh, Ealaam, and others: ſometimes the Saints have been made ſo honourable, by the appearance of God among them, even in the ſight of men, that the very heathen Nations have confeſſed that they were happy, God had done great things for them; thus Iſrael of old was praiſed and accounted happy, for the manifold bleſſings of God upon her, whom he hath made high, above all Nations which he hath made, in praiſe, and in name, and in honour, Deut, 26. 19. And againe Moſes faith, in Gen. 4. 6. This is your wiſdom, and your nnderſtanding, in the eyes of the people; which ſhall heare al theſe Stalutes and ſay, ſurely this great Nation, is a wiſe and understanding people. And the people are ſaid to magnifie the Diſciples, in Act. 5. 13.
Now for the particulars wherein theſe doe ſo much praiſe and commend the Spouſe, are expreſſed in the next words.
VERS. 7.
Who is ſhe that looketh forth as the morning, faire as the Moone, cleare as the Sunne, and terrible as an Army with Banners.
HEre the praiſes foreſpoken of, are ſet forth moſt gloriouſly, or a new ſtate of the Church is deſcribed. They propound this Queſtion, ſaying,
Who is ſhe, &c.
They were not ignorant, or in doubt who ſhe was, but by this manner of ſpeech is noted her excellency. See the like demand in Pſal. 24. 8. Alſo Pſal. 77. 13. where they demand thus, Who is ſo great a God as our God? And ſo it was ſaid of Chriſt, What manner of man is this? Mark 4. 41. & Mat. 8. 27. So here, Who is ſhe? She is ſo beautifull and glorious that we know not what to reſemble her unto. And this glory of the Spouſe is ſet forth by fowre excellent compariſons.
1. As the Morning for her beauty and freſhneſſe.
2. As the Moone for fairneſſe and light.
3. As the Sunne for her brightneſſe and clearneſſe.
4. As an Army with terrible banners, for fortitude.
1. The Spouſe is reſembled to the morning, Who is this looketh forth as the morning, that is, lightſom, bright, and chearfull. The morning we know is freſh and comfortable, alſo glorious and beautifull, as in reſpect of the lively and cleare colours thereof, and doth, as a man would ſay, more and more increaſe in light; ſo that the Spouſe is not compared, neither to the night, nor to the dawing of the day, or day breake, but even to the glory and beauty of the morning it ſelfe. As the morning is comfortable after the dark night, ſo is the divine preſence of Chriſt to the ſoul, after the dark night of ſin, ignorance, and affliction.
Hence Note,
That divine preſence in the ſouls of the Saints, is very ſweet and comfortable. It is like the breaking forth of the morning, after a dark ſtormy night. When the ſoul hath been in darkneſſe without light, in affliction, ſorrow, ignorance, and blindneſſe, and then to be filled with the divine preſence of Chriſt, for the Lord to breake forth then in light and glory; how ſweet, how comfortable, how glorious will ſuch an appearance of God be to the ſoul? thus it's ſaid to the Church, Ariſe, ſhine, for thy light is come, and the glory of the Lord is riſen upon thee, and the Gentiles ſhall come to thy light, and Kings to the brightneſſe of thy riſing, Iſa. 60. 1. 3. The Prophet doth here allude to that glory that ſometimes appeared upon the Mount, Exod. 24. 15. And upon the Tabernacle, Exod. 40. 32. And the Temple, 1 Kings 8. 11. So that when darkneſſe ſhall cover the Earth, and groſſe darkneſſe the people, the preſence of God with his people ſhall be life, light, and glory unto them. When the Lord promiſeth proſperity to his people he ſaith, Then ſhall thy light breake forth as the morning, Iſa. 58. 8. So much for the firſt compariſon: The ſecond followeth.
Faire as the Moone.
The Moone in her full, or moſt glorious ſhew, ſeemeth to be a moſt glorious Creature indeed: i'ts called in Hebrew Lebanah, of her whiteneſſe and glorious bright, ſhining. When abundance of glory and light is promiſed to the Church, God ſaith, Thy Sunne ſhall no more goe downe, neither ſhall thy Moone withdraw it ſelf, Iſa. 60. 20. And the light of the Moone ſhall be as the light of the Sunne, and the light of the Sunne ſhall be ſeaven fold, Iſa. 30. 26. The Moone is faire and light by that beauty and brightneſſe communicated to her from the Sunne. In the Sunnes brightneſſe ſhe hath her light.
Hence Obſerve,
That the Saints are beautifull, and ſhine in the glory and light of God. As the Moone receives all her light from the Sunne, ſo doe the Saints receive all their life, light, and glory from Chriſt the anointed one of the Father. The Apoſtles ſaid of Chriſt, We ſaw his glory as the glory of the onelyonly begotten of the Father, John 1. 12. Chriſt ſhined in the glory of his Father, and the Saints ſhine in the glory of Chriſt: they receive all their grace and light from him. Of his fullneſſe we all receive, and grace for grace, John 1. 16. As Chriſt lived in his Fathers boſome, and councell, acted in his power, and ſtood in his righteouſneſſe: So the Saints live in the ſecrets of the Almighty, and partake of the righteouſneſſe of God in Chriſt, they ſhine in the ſame glory & excellency as Chriſt did. But now the Moon, though ſhe be cleare and receive much light from the Sun, yet ſometimes the light and glory of the Sunne is eclipſed from her: neither is ſhe ſo perfectly cleare, but ſometimes ſhe hath ſpots, therefore it is not only ſaid, that the Spouſe is faire as the Moone, but it's added,
Cleare as the Sunne.
Here are the degrees of grace, the Spouſe is made partaker of; her firſt light is like the morning, or dawning of the day, the ſecond beauty like the Moon, which borroweth her light of the Sunne; the third degree like the Sunne it ſelfe in brightneſſe. The Spouſe is cleare, or pure as the Sunne, as it is ſaid. The path of the juſt is as the ſhining light, that ſhineth more and more untill the perfect day, Prov. 4. 18. He meaneth not that the Spouſe is alone, and ſimply, as the Sunne hath not her light from any other, but that ſhe is glorious and wonderfull of majeſty, and that ſhe ſtands in the ſame glory and majeſty as Chriſt did. In Chriſts transfiguration it's ſaid, that his face did ſhine as the Sun, Mat. 17. 2. & Revel. 1. 16. It is ſaid, that his face ſhone as the Sun ſhineth in his ſtrength. In a word, under theſe ſpeeches the holy ſpirit would not onelyonly note the growth of the Spouſe, by comparing her to the morning, but the excellency and glory of her by reſembling her to the Moone, yea, to the Sunne, the moſt excellent and glorious of all that heavenly Creatures that we doe behold. Chriſt himſelfe is the Sunne of righteouſneſſe, in whoſe glory and excellency the Church ſhines. Hence Obſerve,
That the glory and excellency of the Saints is the ſame with the excellency and glory of Chriſt.
The Spouſe is not onelyonly like the joyfull morning, pleaſant and comfortable, and like the Moone that receives light from another, but is alſo glorious and excellent as the Sun of righteouſneſſe himſelfe. The Saints are ſaid to but on Chriſt, Gal. 3. 27. And the woman (which is the Spouſe) is cloathed with the Sun, Rev. 12. 1. That is, ſhe is cloathed with Chriſt, with his righteouſneſſe and glory. Thus the Armies which were in Heaven following Chriſt, are ſaid to be cloathed in fine linnen, white and cleane, Rev. 19. 14. They are cloathed with the ſame annointings, and the ſame ſpirit, that Chriſt is, as the Apoſtle teſtifieth, that as he is (to wit, Chriſt) So are we in this preſent world, 1 John 4. 17. The laſt commendations in the verſe followeth.
And terrible as an Army with banners.
The Spouſe was glorious in her terrour and fortitude, ſhe was an amazement and trembling to all her ſpirituall enemies, pulling downe with ſpiritual weapons Strong holds, &c. 2 Cor. 10. 4. The people of Iſrael were a type of the ſpirituall Church, who were a people ſaved by the Lord the ſhield of their helpe, and the Sword of their exceliency, Deut. 33. 29. God caſt the dread of them, and the feare of them upon the Nations under the whole Heaven, who heard the report of them and trembled, Deut. 2. 25. The people heard and were afraid, ſorrow tooke hold on the Inhabitants of Paleſtina; the Dukes of Edom were amazed, the mighty men of Moab trembling, took hold upon them, all the Inhabitants of Canaan melted away, feare and dread fell upon them, by the greatneſſe of thine arme they ſhall be as ſtill as a ſtone, &c. Exod. 15. 15, 16. Having ſpoken of this more largely in the firſt verſe of this Chapter, I ſhall paſſe it here, and proceed.
VERS. 8.
I went downe into the Garden of Nuts, to ſee the fruits of the Valley, and to ſee whit her the Vine flouriſhed, and the Pomegranate budded.
THeſe words containe an anſwer to an objection: The objection may be thus framed according to the anſwer. How commeth it then that you withdrew your ſelfe from me, if not becauſe you would forſake me for my former negligence?
His anſwer is, that he went for other ends.
1. To viſite his Garden, and ſee the fruits of the Valley, &c.
2. To call her back from her mourning and dolefull wandring.
The firſt is declared.
Firſt, By the place unto which Chriſt went: he did not altogether depart from his Spouſe, but went into the Garden, that is, into the Aſſemblies and meetings of his Church.
Secondly, This is farther explained by the ends for which went downe into his Garden, which was,
Firſt, to ſee the plants of the Valley, to wit, humble ſpirits, and ſuch as are nothing in themſelves, but rely wholly upon grace.
Secondly, to ſee all the Members of his Church: both ſuch as reſemble the Vine, if they were towards the fruits of righteouſneſſe, and alſo ſuch as reſemble the Pomegranate Tree, if they were but budding forth, as it were.
I went downe into the Garden of Nuts.
Chriſt maketh mention of going downe unto her; he ſpeaketh of a time paſt, even that time which is mentioned in the former Chapter, when he found her a ſleep. The Spouſe is called a Garden, I went downe to the Garden. And here it is Tranſlated, The Garden of Nuts, being generally ſo taken by the Hebrew Rabbies. The word Egoz is not found in all the Scripture, but in this place. We may take it for thoſe aromaticall Trees and fruits (ſuch as Chriſts Gardens are planted with, Chap. 4. 12, 13.) and ſo it's to be underſtood of that fruit which we call Nutmegs, and the like.
Or, we may take the words thus, I came downe to the faire dreſſed Garden. For Egoz which is taken to be the Nut, may be derived of Gazaz, which ſignifieth to cut, or ſheare. And ſo it ſeemeth moſt fit to take it thus, and it rather ſtandeth both with the etimology of the Hebrew word, and alſo moſt agreeable to the circumſtance of the place, becauſe afterwards he mentioneth Vines. Pomegranates, and ſuch like, with which men are wont to plant their Gardens, and not ſo commonly with Nut Trees, which are not ſo much of account and eſtimation. And ſo I ſay we may take it, I went downe into the dreſſed Garden, for by this ſpeech may be underſtood all the coſt and labour which the Lord beſtowed upon his Vineyard, by planting, watering, dreſſing, and beſtowing all manner of labour and coſt upon it, that it might be fruitfull: In this the Lord ſhewed that he did not out of loathſomneſſe and wrath deſert from his Spouſe, but rather of a very earneſt deſire that he had to finiſh the heavenly marriage betweene them, and therefore he comes down to make her as a well-dreſſed Garden.
Hence Obſerve,
That Chriſt doth not withdraw from his Spouſe in everlaſting diſpleaſure, but rather to manifeſt his everlasting love unto her. Hence it is that Chriſt ſaith here, I am come downe into my Garden, he ſpeaketh according to the manner of men, who in the Summer time come to ſee their workes thrive and proſper: ſo that it is as much, as if Chriſt had ſaid, Thou ſhouldſt not have been diſmaid (O my Spouſe) that I departed from thee, for therein I deale but with thee, as good Gardeners and Vine-dreſſers deale with Orchards, gardens, and vineyards, who comming (perhaps before the time of fruit) to looke for fruit, and finding none depart, not for ever, but till another convenient ſeaſon, when they may receive fruit. So that Chriſt will not loſe his lalabour and coſt beſtowed upon his Spouſe, owners of their gardens and orchards: but he will come expecting fruit, and making fruitfull, as the following words doe farther hold forth, where wee have the end of Chriſts going downe to his garden; to wit:
To ſee the fruits of the valley, and to ſee whether the Vine flouriſhed, and Pomegranates budded.
To ſee the fruits of the valley, &c. there had been much beſtowed upon the Spouſe to make her fruitfull, and now Chriſt takes a view of her fruitfulneſſe, to ſee whether ſhew anſwered the labour and coſt he did beſtow upon her.
Fruits here properly meane, the greene, or firſt ripe fruits, ſuch as are come to maturitie at the beginning of the yeare, or ſpring time; ſo that after the cold ſtormie winter of darkneſſe, ignorance, and tribulation, comes the chearefull Spring of grace, and glorie in the Church. But it is added.
The fruits of the valley
The Hebrew word here tranſlated valley, ſignifieth a River, or Brooke, and a Valley alſo, through which a River or Brooke, did, or might runne; becauſe men commonly plant there, as in a place they take to be moſt plentifull and fruitfull: ſo that the Church is ſcituate low, as in a valley, or ſtreams where pools and ſtreams of water are, to make them fruitfull. It was the cuſtome of men in the hot eaſterne Countries, to plant gardens and Orchards neere ſtreames and pooles of water, as wee may ſee in Eccleſ. 2. 6. And Ezek. 31. 45. It followeth.
To ſee whether the Vine flouriſhed, and the Pomegranates budded.
Thoſe that plant Vineyards and Orchards, &c. they doe not only looke to ſee the growth of their grafts and plants, but alſo their fruits, whether they were then ripe: ſo he, ſpeaking after the manner of men, did wait whether his Spouſe were glorious in fruitfulneſſe, whereof he had forerunning ſignes, even as the flouriſhing of the Vine, and budding of the Pomegranates, were tokens of the winter paſt, and the Summer comming on: which order Chriſt obſerveth, Mat. 24. 32. So the whole ſum of this verſe is thus much; that Chriſt viſited his Church, to this end to make her fruitfull, and then comes expecting of fruit from her, even fruits of union and communion.
Hence note.
Firſt, That Chriſt uſeth all meanes to make his Church a fruitfull Spouſe. For, he doth viſit her, and plants her in the valley, to wit, in the midſt of ſtreames of living water.
Secondly note.
When Chriſt hath uſed meanes to make his Spouſe fruitfull, he expects fruit from her.
He come to his Spouſe, and doth obſerve the time, even the time of ſpringing, when the Plants and Trees ſprout and bud, and their fruits begin to appeare, for both the obſervations, ſee Iſa. 5. 1, 2, 3. But notwithſtanding Chriſt did thus expect fruit from his Spouſe, yet ſometimes ſhe is faulty, and doth not anſwer Chriſts expectation, and Chriſt ſeemes to tell the Spouſe, that by reaſon of her former ſleepie condition, there was no ſuch flouriſhing of the plants, as ought to have been, as appeareth by the next verſe.
VERS. 9
Or ever I was aware, my ſoule made me like the Chariots of Amminadab.
WEE may take theſe words to be the continued ſpeech of Chriſt,: or, (as ſome thinke) to be ſpoken of the Spouſe. If wee take them for the words of Chriſt, the ſenſe wil be thus.
Or, ever I was aware, or, I knew not, or, wee may reade When I perceived not theſe things. viz. the Vine to flouriſh, and the Pomegranate to bud, &c. when I perceived not ſuch a flouriſhing of plants, as ought to have been: then Chriſt puts in his helping hand, as in the following words.
My ſoule made me like the Chariots of Amminadab My ſoule made me, or my ſoule put me; that is, my loving affection and tender heart, put me upon ſome meanes to help my people. This manner of ſpeech noteth an earneſt deſire, and ſtrong affections, as my ſoule loveth, Chap. 1. 7. and my ſoule hateth, Iſa. 1. 14. My ſoule is joyful, Iſa. 61. 10. And the like. Chriſt hereby declareth with what earneſt affections he was ſtirred up to awake and help his Spouſe: he doth not love to ſee her in a darke low condition, but makes haſt to comfort her, which is expreſſed by the following metaphors.
My ſoule made me like the Chariots, &c.
Made me like, or, ſet me upon Chariots, that is, yeilded me good and ſure meanes to be carryed and borne up. The peoples converſion unto Chriſt, is called a bringing of them Ʋpon horſes, and Chariots, for an offering unto the Lord, Iſa. 66. 20. So that Chriſt is as Chariots to his people, to help and ſuſtaine them by his Spirit: Chariots were uſed in warres, Joſhua 11. 4. and when God threatneth venegeance unto the wicked, he ſaith, he will come with his Chariots like a whrile-wind, to render his anger, &c. And the Propets of old, were called, the horſemen and Chariots of Iſrael, 2 King. 2. 12. All which notes that they were for ſtrength and ſupport, by theſe Chriſt is here ſaid to carrie, ſuſtaine, and ſuccour his people. Neither doth this only note the meanes of Chriſts comming to help his Spouſe but in the following words, the ſpeed that he made.
The Chariots of Amminadab.
The Hebrew Amminadab ſignifieth my willing people, or, my princely and noble people: that is, As they that be my bounteous, noble, and free, hearted people, do the things that they doe cheerefully, and therefore with the more expedition and ſpeed then others: ſo I came cheerefully, and with a ready mind, after I had once reſolved upon the matter, to ſee and comfort my Spouſe. Thus Chriſts people are ſaid to be a willing people in the day of his power, Pſal. 110. 3. that is, they are ſuſtained with a free or princely ſpirit. The verſe being opened, let us obſerve hence.
Firſt, That Chriſt abſenteth himſelfe from his Spouſe, no longer then it ſhall be for her good. For here he ſaith, When I perceived not thoſe things, to wit, the Vines to flouriſh, &c. My ſoule ſet me, &c. I was reſtleſſe untill I came to viſit my Spouſe. It is with Chriſt, as it was with Joſeph, who though he refrained for a while from his Brethren, yet he could not long conceale, but he muſt diſcloſe himſelf unto them: ſo though Chriſt doth ſomtime ſeem to withdraw from his people for a while, and that for their good, yet he abſents himſelf no longer then needs he muſt, and after returnes with lager manifeſtations of his love and favour then before he ſhewed.
Secondly, Obſerve.
When Chriſt comes to raiſe his people out of a low and darke condition, he comes with power, ſtrength and ſpeed. My ſoule made me like the Chariots, &c. Chariots are for ſtrength and ſpeed. Chriſt comes to comfort and ſupport, as with Chariots.
Thirdly, Chriſts people are a bounteous, noble, willing, and free hearted people.
Theſe are they that follow the Lamb, and ſerve the Lord freely and willingly, and not of neceſſitie and conſtraint: ſo its ſaid of Chriſts Subjects, in Pſal. 110. 3. his people ſhal be willing in the day of his power, then there needs no coaction or compulſion uſed to draw them, to the obedience of Chriſt, but they are drawne by the Scepter of his Spirit, ſwaying their hearts by the ſweet drawing of his Spirit, and grace.
It followeth, as before Chriſt had declared his purpoſe and reſolution of his returning to the Church to comfort her and ſupport her: ſo now he ſheweth what he ſpake, when he came to her, in the next verſe.
VERS. 10.
Returne, returne, O Shulamite, returne, returne, that wee may looke upon thee: what will yee ſeem the Shulamite? as it were the company of two Armies.
IN the former verſe, Chriſt declared his earneſt affection, and willingneſſe to viſit, and comfort his people, which thing is made more manifeſt here in this verſe, by the deſcription he maketh of his recalling her, and of the effects following.
Chriſts recalling of the Spouſe is declared.
1. By the manner.
2. By the matter.
In the manner we may note.
Firſt, The earneſt affections of Chriſt, in that he doubleth his expreſſion, ſaying, returne, returne, &c. and this doubled twice, to ſhew the earneſtneſſe and certainty of his deſire.
Secondly, By the Epithite Chriſt is pleaſed to give his Spouſe, calling her Shulamite, which is from her peace and perfection.
As for the matter, it is, that the Spouſe ſhould returne to her former feeling and comfort in Chriſt, and this is declared by the end, to wit, That we may look upon thee, that Chriſt & his friends, may behold the beautie and glorie of the Spouſe.
Laſtly, The effect of all is this, that Chriſt and his friends doe admire her glorie, which admiration is expreſſed by a queſtion, and an anſwer.
The Queſtion is, What ſhall wee ſee in the Shulamite?
The anſwer is, as it were the company of two Armies.
Returne, returne, &c.
Theſe are the words of Chriſt, unto his Spouſe, who in ſeeking of him, had, as one would ſay, gone beyond him. And this calling of her back againe, is expreſſed unto us under the ſimilitude of an earthly man, who as it were a farre off, calleth and ſhouteth, even as loud as he can, by words and ſpeech, to bring back ſuch as wander out of the right way, hereby is ſignified the earneſtneſſe of Chriſt, to call home his Spouſe unto himſelfe.
Hence Obſerve.
Firſt That Chriſts voice is an effectuall meanes to convert us unto himſelfe.
Chriſts voice ſpeakes ſpirit and life to the hearers; for his words are ſpirit and life. And therefore Chriſt himſelfe ſaith, in Joh. 5. 25, 28. That the houre was comming, and then was, when the dead ſhall heare the voice of the Sonne of God, and they that heare ſhall live, and they that are in the graves (of ſin, ignorance, earth, and fleſh) ſhall heare his voice and come forth, &c.
Secondly Obſerve.
When Chriſt calls any by his voice, to returne unto him he cals earneſtly and effectually.
When Chriſt commeth and calleth at the doores of our hearts, he will take no deniall, he will not be put off with any delayes or denials whatſoever: but makes his voice to be heard, and cals aloud, untill we heare, and returne unto him. Here he doth as it were double and treble his ſpeech, by repeating the word returne, foure times. Now followeth the title he giveth the Spouſe.
O. Shulamite.
Under this title, he declareth the peace and perfection of the Spouſe, as Solomon (which in Hebrew Shelomoh) had his name of peace, becauſe he was a figure of Chriſt, the Prince of peace, and Jeruſalem was alſo called Shalem, or Salem, Pſal. 76. 3. which ſignifieth peace, Heb. 7. 2. So here the Spouſe, called upon to returne, is named ſhulamite, or Shulamiteſſe, of her peace with God in Chriſt. Now becauſe this hath ſome reference to Jeruſalem, ſome doe apply this to the calling of the Jews, as it's foretold, Rom. 11. 25. But wee may apply it to the new Jeruſalem, the generall aſſembly, and Church of the firſt borne. And then it notes the peace and perfections of the Spouſe.
Hence obſerve.
That the Saints are perfect in peace and union with Chriſt.
Chriſt hath raiſed his Saints, by the lively quickning voice of his ſpirit, and hath made them ſit together with himſelfe in heavenly places, Epheſ. 3. 6. And the Saints are ſaid to be, compleat in Chriſt, Col. 2. 10. And to be compleate in the will of God, Col. 4. 12. Againe.
Secondly Obſerve,
That Chriſt uſeth all manner of ſweet and loving ſpeeches, to perſwade his Spouſe to returne unto him.
Here he ſaith, O my Shulamite, or, my perfect one, for all which ſee before in Chap. 5. 1. where he ſaith, my love, my dove, my undefiled, &c.
Thus much for the manner of Chriſt's ſpeech. Now for the matter of it, that ſhe might returne to feele her former comfort, which is declared by the end: to wit.
That we may looke upon thee.
That we may looke upon thee, or, let us ſee (or view) thee: this meaneth a looking on with delight, and joy. Now Chriſt ſpeaketh this in his owne name, and the name of his friends whom he mentioned before, verſ. 9, for he is deſirous that they alſo with himſelfe, may be partakers of the beauty and glory of the Spouſe: this being alſo ſpoken, according to earthly cuſtomes, for as the Bridegroome hath his friends, whom he would make partakers of the glory of his Bride, ſo the Bride hath hers, whom ſhe would be glad to have beholders of her excellency and glory likewiſe. The friends of the Bride are her fellow-members, whom ſhe would make partakers with her ſelfe, to behold the majeſty and glory of Chriſt her head. The Bridegroomes friends may be ſaid to be the ſame, whom he would have to behold the glory, riches, and inward beauty of his Spouſe. Thus the faithfull are called the friends of Chriſt, in John 15. 15.
Hence Obſerve,
That Chriſt delighteth that himſelfe and his friends, ſhould behold the excellency, riches, and beauty of his Saints. Returne, that we may behold thee, that we may ſee thy inward beauty and glory. It is ſin that obſcureth the Saints, but it is the riches of grace and glory that Chriſt delighteth to ſee in his Saints. The end of all this followeth, towit, the admiring of the Churches glory.
What ſhall we ſee in the Shulamite? As it were the company of two Armies.
Chriſt turneth his ſpeech to his friends, by asking of this queſtion, What ſhall we ſee, &c. or, would you looke, &c. This queſtion is onelyonly to ſtir up attention and affection in the hearers, that they might be witneſſes of the Churches glory. This is expreſt by way of demand, the anſwer is made by Chriſt himſelf.
As it were the company of two Armies.
As the company, or, as the dance: that is, a company foreign Chorus dances, or Flutes; ſometime it ſignifies; the company it ſelfe of Dancers.of dancers that leap and dance for joy. It is ſaid concerning the peoples ſpirituall deliverance, O Virgine of Iſrael, &c. thou ſhalt goe forth in the dance of them that make merry: then ſhall the Virgines rejoyce in a dance, Jer. 31. 4. 13. So it notes joy and rejoycing like the company, or dance of two Armies.
Of two Armies.
The Hebrew Mahanaim ſignifieth the company of two Armies, or, two Camps that meet. When Jacob met Laban, Geneſ. 32. 1, 2. the Angells of God met him, and when Jacob ſaw them, he ſaid, This is the Lords Host, and called the place Mahanaim. Unto this joyfull meeting of theſe two Armies of Jacob, doth Chriſt liken his Spouſe unto. Hence Note,
That the meeting of Chriſt and his Saints, is a joyfull meeting. It's like the meeting of Jacob and his Army of Angells. The Spouſe is ſet forth by an excellent order, like a company of Armies pitching their Tents. The comming in of the Saints unto Chriſt is like a troup of dancers, like unto that number, and with the ſame joy, wherein the people returning to David, did receive him with great joy and comfort, as he did comfortably entertaine them; and all this was done at Mahanaim, as appeareth, 2 Sam. 19. And thus Chriſt comforteth his Spouſe, and rejoyceth himſelfe by beholding of her holineſſe and glory: here is a moſt joyfull meeting, a glorious ſight. Thus endeth the ſixth Chapter.