Solomon’s Song -(Preface) John Gill

Exposition

of the

book of

 

Solomon’s Song

 

WHEREIN

The Authority Of It Is Established And Vindicated Against
Objections, Both Ancient And Modern; Several Versions
Compared With The Original Text; The Different Senses Both Of
Jewish And Christian Interpreters Considered, And The Whole
Opened And Explained In Proper And Useful Observations.

 BY JOHN GILL, D. D.

Cantitum canticorum spiritualis quaedam sanctarum est voluptas
mentium, in conjugio illius regis & reginae civiitatis, quod est Christus &
ecclesia; sed haec voluptas allegoricis tegminibus involuta est, ut
desideretur ardentius, nudeturque jucundius, & appareat sponsus, cui
dicitur in codem cantico, aequitas dilexit te, & sponsa quae ibi audit,
charitas in deliciis tuis. AUG. de Civ. Dei, 1. 17. c. 20.

 

Preface

 

following Exposition was delivered in one hundred and twenty-two Sermons, to the
Congregation where God his providence has placed me, and were designed only for their
use, profit, and education. Had I had any thoughts of publishing it to the world when I
entered upon it, perhaps it might have appeared with some little more advantage than
now it does; nor had it appeared now, had not the importunity of the people to whom I
minister, with others, obliged me to it; to which I the more readily complied, considering
that the authority and usefulness of this book are called in question in this loose and
degenerate age; in which, not only this, but all scripture is ridiculed and burlesqued, and
the great doctrines of faith therein contained treated with the utmost sneer and contempt;
and therefore would willingly contribute all I can towards the vindicating of this, or any
other part of the sacred writings; which, being given by inspiration of God, are
“profitable for doctrine, for reproof, for correction, and for instruction in righteousness.”

I have in the performance of this work, consulted the original text, with the versions of
several learned men; and have taken notice of them where they have differed from our
translation, or have furnished out a proper and useful observation. I have also inspected
several interpreters upon this book, both Jewish and Christian, and have collected their
several senses together; and generally, if not always, have humbly given my opinion
which is the most eligible. The versions which I have made use of, are those of the
Septuagint, the Vulgate Latin, the Tigurine, Junius and Tremellius, Arias Montanus,
Pagninus, etc. The writings and interpreters which I have consulted, of the Jewish, are
Shirhashirim Rabba, Targum, Jarchi, Aben Ezra, Alshech and Yalcut Simeoni, together
with the books of Zohar and Rabboth, which are interspersed with the senses of various
passages in this book. Of Christian interpreters, Alcuin, Foliot, Mercerus, Cocceius,
Sanctius, Ainsworth, Brightman, Cotton, Durham, Patrick, etc. from all which I have
received profit and advantage; and from none more than from the short notes of the
incomparable Ainsworth, and the sweet observations of the excellent Durham: I mention
these authors, not by way of ostentation, but as in duty bound to acknowledge by whom I
have profited; for, as Pliny says,[1] Est benignum et plenum ingenui pudoris, fateri per
quos profeceris. Where two or more senses of any passage have offered agreeable to the
analogy of faith, I have considered them all, and have made what improvement of them I
was capable of, leaving the reader to judge for himself, which of them is most preferable;
this I thought to be a much better way than to be too positive and dogmatical in the sense
of a text, especially in such a part of scripture, which is so very mystical and abstruse. If I
should be thought in any part of this work to have stretched the metaphors too far, I hope
it will be imputed to an honest zeal, and a hearty desire to set forth the glory of Christ’s
person; and his exceeding great love to his church and people; to do which, all tropes and
figures, all the flowers of rhetoric fall abundantly short. I have been obliged to contract
what I delivered sermon-wise, lest the work should swell to too large a bulk, but the
substance of it is here contained.

I would only observe, as to this edition[2] of the work, that I have made various additions
to it; having, since the publication of the second edition, met with an objection or two to
the antiquity and authority of the book itself, I thought it necessary to consider them, and

remove them; being unwilling that any thing should lie against a book so grand, so sacred
and useful. I have also given a summary of the contents of each chapter, which was
wanting in the former editions: and though I had in many parts of the work, attended to
the literal sense of passages, yet not so frequently as I have in my shorter notes on this
book-published in my Exposition of the whole Bible: I have therefore inserted from
thence many things relating to the literal sense, with many others added, which will
greatly enrich this edition, and make it more entertaining; and will greatly serve to shew
the propriety of the allusions, figures, and metaphors made use of throughout the whole;
and to illustrate and confirm the spiritual meaning of this sublime and mysterious book. I
have left out at the end of it, the Targum or Chaldee paraphrase, with my notes thereon,
which were in the former editions, they being of little use and benefit; especially to
common readers.

 

ENDNOTES:

[1] Prefat. in Nat. Hist.

[2] Preface to third edition.

Chapter 1

 

In this chapter, after the general title of the book, verse 1, the church expresses her
strong desires and most ardent wishes for some fresh discoveries of the love of Christ to
her, and for communion with him, verse 2, and having tasted of his love, and smelled a
sweet savor in his grace, and enjoyed fellowship with him in his house, verses 3, 4, she
observes her blackness and uncomeliness in herself, and comeliness in him, the trials and
afflictions she met with from others, and her carelessness and negligence of her own
affairs, verse 5, 6, and entreats her beloved to direct her, where she might meet with him
feeding his flocks and giving them rest; to which he returns a kind and gracious answer,
and gives proper instructions where to find him, verses 7, 8, and then commends her
beauty, sets forth her amiableness and loveliness by various metaphors, and makes
promises of more grace and good things to her, verses 9, 10, 11, when she declares what
a value she had for Christ her beloved; and how precious he was unto her, like a bundle
of myrrh, and a cluster of camphor, verses 12, 13, 14, and Christ again praises her
beauty, and particularly takes notice of her eyes, and her modest look, verse 15, and she
returns the encomium back to him, and expresses her pleasure and satisfaction in the
house he had built for her, and the furniture of it, verses 16, 17.

 

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 1

The Song of Songs, which is Solomon’s.

 

Intending by the assistance of God, to open and explain this mysterious part of the sacred
writings, it will be proper,

I. To enquire into, and establish the authority of this book.

II. Shew the nature of it; it being a Song.

III. The excellency of it. it being called the Song of Songs

IV. The penman of it; which is Solomon.

I. I shall endeavor to prove the divine authority of this book, and vindicate it from those
exceptions which are made against it: and,

1st, It was always received by the ancient Jews, to whom the oracles of God were
committed, as a very valuable part of the sacred writings; and has been continued in the
canon of the scriptures by the Christians in all ages to this very day The Jews had always
a very venerable esteem of it, calling it, the holy of holies; forbidding their children the
reading thereof, as well as the first chapter of Genesis, and the beginning and end of the
prophecy of Ezekiel, until they were of thirty years of age,[1] because of the
mysteriousness and sublimity of it. They say,[2] that Solomon when he was old and near
death, the Holy Ghost dwelt upon him, and he composed the books of Proverbs, Song of
Songs, and Ecclesiastes. Their ancient book of Zohar[3] asserts, that Solomon composed it
“by the inspiration of the Holy Spirit;” as does also the Targum upon this book, and R.
Solomon Jarchi, and R. Alben Ezra, in their prefaces to their commentaries upon it; the
latter of which has these words; “God forbid, God forbid, says he, that the Song of songs
should be written or understood of things obscene; but it is entirely parabolical, and had it

not been of very great excellency, it had not been written in the catalogue of the holy
scriptures; for of it there has been no controversy, that it defiles the hands:”[4] for though
there was once a controversy[5] among the wise men concerning the books of Proverbs
and Ecclesiastes, who afterwards, as it became them, changed their minds; yet there
never was any concerning this, as appears from their Mirnah; where they say[6] that “all
the scriptures are holy, but the Song of songs is the holy of holies; and if the wise men
have had any controversy, it has been only concerning Ecclesiastes:” so that this book
appears to be authentic, according to the mind of the ancient as well as of the modern
Jews; and as for the Christians, they have always looked upon it as a part of the holy
scripture, a few only excepted, and have all along continued it in the canon as they found
and received it. The ancient fathers and councils have always esteemed it sacred and
venerable, not to take notice of authorities of a later date. The opinion of Theodorus of
Mopsuest, who called the divine authority of this book into question, was condemned in
the second council of Constantinople, which was held about the year 553. This book also
appears in the catalogue of the canonical books of scripture, established in the council of
Laodicea, Can. 59. held about the year 364. It is likewise in Origen’s catalogue, recorded
by Eusebius,[7] as well as in that which Melito[8] brought from the East, and sent to his
friend Onesimus, who flourished about the year 140. So that thus far, at least, we can
trace up the authority of this book among the Christians: Not to take notice of the canons
of the Apostles, in which it stands as a part of canonical scripture: nor the Constitutions
of the Apostles with the larger epistles of Ignatius, in which citations are made from this
book; which, if genuine, would prove the reception of it in the Christian church still more
early; but because they are generally looked upon to be spurious, they are not to be
insisted on. And it may be farther observed, that not only Origen, but Hippolytus in the
third century,[9] Carpathius, Gregory Nyssene in the fourth, and Theodoret in the fifth,
and others in the following centuries, wrote commentaries upon this book; and
Eusebius[10] ascribes it to Solomon, and so does Athanasius.[11]

2dly, This book was wrote by one that was qeopneusov, divinely inspired; as appears by
his being the penman of the books of Proverbs and Ecclesiastes; for why he should not
be under the inspiration of the same Spirit in writing this, as he was in writing those,
there appears no reason to conclude. The objection against it, taken from his great fall
into lewdness and idolatry, produced by a late author,[12] avails but little; especially, if, as
some think, it should appear that it was written before; or if, with others, it is taken to be
wrote after his fall, it will lie as strongly against the book of Ecclesiastes, which is
generally allowed to be wrote after, as it does against this: Besides, it has pleased the all-
wise God, who gives no account of his matters to his creatures, to make use of men, after
very great falls into sin, as Amanuenses of his Holy Spirit, and penmen of the sacred
scriptures, as David and Peter.

3dly, The dignity and sublimity of the matter contained herein, shew it to be no human
composure; for never man spake or wrote like unto it; it is therefore called the Song of
songs, being the most excellent of Songs; which cannot be equaled by any, but surpasses
all others, not only human but divine; it is preferred to all scriptural songs, which, as
one[13] observes, would be blasphemous to do, was it not of a divine rise and authority.

4thly, The majesty of its style bears a testimony to the divine original of it, which cannot
be equaled by the most elaborate performances; it defies all the art and wisdom of man to
come near it; and plainly shews itself to be the language of God himself, whose voice is
powerful and full of majesty.

5thly, The power and efficacy which it has in and over the hearts of men, is another
evidence of its being the word of God; which is quick and powerful, and sharper than
any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of the heart. This book
has been profitable for doctrine, for reproof, for correction, for instruction in
righteousness; which are so many arguments of its being given by inspiration of God; it
effectually works in them that believe; it has been useful to thousands who have had their
spiritual senses exercised, for the comfort of their souls, the raising of their affections, the
increase of their faith, and their instruction in divine things: the reading and expounding
of this excellent portion of scripture have been owned by God for the good of multitudes,
who are so many sealing evidences of the authority of it.

6thly, The impartiality of it is another evidence of its divine original: the bride is here
frequently introduced proclaiming her own weaknesses and infirmities, as in chapter 1:5,
6. and 3:1. and 5:2, 3. Now was it a mere human composure of Solomon’s, celebrating
the amours between him and Pharaoh’s daughter, would it be reasonable to suppose, that
he should so manifestly and openly declare the defects and imperfections of his bride?
But to consider it as a divine poem, expressing the mutual love between Christ and his
church, it agrees very well with the other parts of the sacred writings, wherein the
infirmities of God’s own people are not concealed; not even of those who were
themselves the penmen of them; which is a strong proof of their divine authority.

7thly, There is a very great agreement between this and other portions of scripture. Now
this has been always looked upon as a considerable evidence of the authority of the
sacred writings, that though they have been delivered at sundry times, and in divers
manners, yet there has been always an entire harmony between them; the which also
appears in this part of scripture; for though it is delivered in a mysterious and figurative
style, yet it admits of senses which are very agreeable to the proportion or analogy of
faith; nay, in many places of the New Testament, there seems to be manifest allusions to
this song, as will be hereafter more particularly observed: but notwithstanding all these
evidences of its divine original, there have not been wanting persons who have called in
question its sacred authority; as Theodorus of Mopsuest, whose opinion was, that it was
not wrote by inspiration, but was only designed by Solomon to celebrate his amours
between him and Pharaoh’s daughter; which opinion of his was condemned in the sixth
century by the second council of Constantinople, as has been before observed: Castalio in
the sixteenth century was condemned for the same opinion, by the senate of Geneva, and
was ordered to depart the city upon it: Grotius in the last century seemed to be much of
the same mind; and Mr. Whiston in this has attempted in a set tract to weaken the
authority of it, and make it appear to be a loose, profane and amorous song: His
proposition is this; “The book of Canticles is not a sacred book of the Old Testament; nor
was it originally esteemed as such, either by the Jewish or Christian church;” with what

truth this is asserted, will in some measure appear from what has been already said. The
arguments by which he endeavors to confirm and establish this proposition, are as follow,
which I shall particularly consider.

1. Because as he asserts, “It was not written in his younger days, or when he was the
good, the wise, the chaste, and the religious man; but long afterwards, when he was
become wicked and foolish, and lascivious, and idolatrous.” And he affirms, that there
are some very plain and particular chronological characters in this book, which determine
it to belong to the latter and worser part of his life, and to that only. And,

The first passage in it, which he mentions to confirm this, is Song of Solomon 1:9. where
the church is compared to a company of horses in Pharaoh’s chariots; which he imagines
refers to those horses and chariots which Solomon, contrary to an express command,
Deuteronomy 17:16 had brought unto him out of Egypt, 1 Kings 10:28, 29 when he
began to degenerate from his former piety: In answer to which, it may be replied, that the
comparison in the text under consideration, is not made to a company of horses brought
out of Egypt, which ran in Solomon’s chariots; but to a company of horses in Egypt,
which ran in Pharaoh’s chariots; so that this text falls very much short of proving what it
is produced for.

His other chronological evidence of this book’s belonging to the loose and vicious part of
Solomon’s life, is Song of Solomon 7:12. where mention is made of the chariots of
Amminadib; in which he supposes there are more proofs than one of what he contends
for; the first is, that here are chariots referred to, as used in Judea, which, he says, we
only meet with once before, since the days of Moses, namely, 2 Samuel 8:4 though that
appears to be a mistake; for Absalom prepared himself chariots and horsemen, 2 Samuel
15:1 as did also Adonijah, 1 Kings 1:5 both which were before Solomon’s accession to
the throne. His other proof from this text is, that this Amminadib was one of the twelve
rulers of provinces, who married Taphath the daughter of Solomon, 1 Kings 4:11 and
therefore he concludes that Solomon could not be a very young man when he wrote this
book. To which I answer,

1st, That it is not Amminadib but Abinadab, that is there mentioned.

2dly, That it was not Abinadab, but the son of Abinadab, that married Solomon’s
daughter.

3dly, It is not likely that King Solomon’s son-in-law should be a chariot driver, as this
Amminadib is thought to be by many interpreters, who was famous for his skill, courage,
and swiftness in driving.

4thly, This is not the proper name of any person, but are two words, as R. Aben Ezra, and
R. Solomon Jarchi observe, and should be rendered, the chariots of my free or princely
people; and therefore afford no chronological character of any part of Solomon’s life
whatever.

The last chronological evidence he mentions, page 10, and which he takes to be the
principal and most evident one, which shews in what particular time of Solomon’s life
this book was written, is chapter 6:8, 9 where mention is made of sixty queens, and eighty
concubines, and virgins without number; which he thinks refers to Solomon’s wicked
practice of polygamy, expressly forbidden Deuteronomy 17:17. To which I reply,

1st, That the allusion does not seem to be made to the number of Solomon’s queens and
concubines, but to the custom of some princes in the East, which Solomon had in view;
for the number of queens and concubines here does not agree with the number of
Solomon’s, recorded 1 Kings 11:3 where he is said to have seven hundred wives, and
three hundred concubines, which is vastly different from the account which is given here:
and if it should be said, that though when he wrote this book, he had not arrived to that
prodigious pitch of wickedness in the practice of polygamy, to which he afterwards did;
yet he had begun, and gone a great way in it, and had at the time he wrote it, such a
number of wives and concubines as are here mentioned, which he refers to. I answer,

2dly, That it is not likely that Solomon should prefer one of his wives, and praise her
above all the rest; which would have been the way to have alienated their affections from
him, and made her the object of their envy, as well as have raised such domestic feuds
and quarrels; which would not easily be laid. Besides,

3dly, It does net seem reasonable to suppose that those other queens and concubines of
Solomon’s should speak so much in the praise and commendation of his lawful wife, as
these are said to do here; which is not usual for such sort of persons to do. As to those
other texts referred to, namely, chapter 1:3, 5 and 2:7 and 3:5, 10, 11 and 5:8, 16 and 6:9
and 8:4, 6, 7 produced by Mr. Whiston, to prove that the person, who is the bridegroom
in this song, loved many other women and virgins, of which his spouse is jealous; I need
only say, that those texts do indeed express the love of the daughters of Jerusalem to him,
and the notice which the spouse took of them, for whom she appears to have a very great
value and affection, to whom she often points out her beloved, and directs them to
observe the transcendent excellencies and beauties of his person, as well as strictly
charges them to give him no disturbance: yet she also signifies her very great love and
regard to him; but no where insinuates any wandering affection or wanton love in him
unto others, or that she was jealous of him upon that account.

2. His next reason, page 12, 13 is, “that there is no foundation for an allegorical, or
mystical sense of this book; there being not the least sign of a sober, virtuous, or divine
meaning therein, nor any thing that in the least concerns morality or virtue, God or
religion, the Messiah or his kingdom;” which, if true, would indeed go a great way
against the authority of it; but I hope the following Exposition will make it appear that
there is a good foundation in it for a mystical or allegorical sense, agreeable enough to
the analogy of faith; as well as shew that there are many things in it which encourage
morality and virtue, promote the cause of God and religion, and concern the Messiah and
his kingdom; and Mr. Whiston has not thought fit to give any one instance which
discover, the contrary.

3. He says, page 13, that.12 “the introduction of double or mystical senses of scripture
among the Jews, is much later than the days of Solomon, and cannot therefore be
supposed to belong to any book of his writing:” but this does not appear to be true, for
surely the speech of Jotham to the men of Shechem, recorded in Judges 9 must be
understood in an allegorical or mystical sense; and Nathan’s parable, 2 Samuel 12:1
which was delivered before Solomon’s time. Moreover, the forty-fifth Psalm is of the
very same strain, and bears a very near resemblance with this song, which was wrote by
David, Solomon’s father: besides, suppose this allegorical and mystical way of writing
had not been used before by the inspired writers, it is no argument that it should not be
used now, as it was afterwards in the writings of the New Testament, as Mr. Whiston
confesses, page 22.

4. Another reason which he produces, page 23, is, that “neither the contemporary nor
succeeding writers of the Old Testament, ever quote or allude to this book of Canticles,
nor to any part thereof, upon any occasion whatsoever.” The same may be said of many
other books of the Old Testament, whose authority was never yet called in question; nor
can this be looked upon by judicious persons, a sufficient reason why any of them should.

5. He says, page 24, “The apocryphal writers of the Old Testament, never quote nor
allude to this book, nor to any part thereof, upon any occasion whatsoever.” Which I
persuade myself, wilt he no wars shocking or stumbling to any thoughtful Christian, nor
belooked upon by them as a sufficient objection against the authority of it; had they
expressly opposed it, it could not have been very considerably improved against it, much
less will their silence have any force to explode it; and yet after all, in Ecclesiastes 47:18.
Solomon is admired for his Songs, Proverbs, and Parables.

6. He urges, page 25, that “Philo, the eminent Alexandrian Jew, who was contemporary
with Christ and his earliest apostles, and who was prodigious fond of mystical or
allegorical senses of scripture, does yet never cite nor allude to this book of Canticles, nor
to any part of it, on any occasion whatsoever.” Be it so, that it is not once cited or alluded
to in his writings; for though they are voluminous, there are but few citations of scripture
in them; yet it does not follow from thence that it must be spurious. Many books in the
canon of scripture, whose authority is unquestionable, would yet stand upon a very
precarious foundation, if citations out of them and allusions to them in human writings,
were absolutely necessary to their continuance in it.

7. What he lays a considerable stress upon, and makes the main foundation for the
exclusion of this book, is, that Josephus not only neither cites nor alludes to it, but has
also left it out in his catalogue of the sacred writings. That he should neither cite nor
allude unto it, in writing a history, need not be wondered at; but if it can be made to
appear that it is not to be found in his catalogue, it will indeed be a considerable objection
against it. Now the account which Josephus[14] gives of the sacred writings among the
Jews is only this, namely, that they had only two and twenty books, five of which are
books of Moses, thirteen wrote by the prophets, and the other four contained holy hymns
and moral precepts. Now in this account he seems to have regard to the division of the
books of the Old Testament into three parts,[15] used by the Jews: which was first, the

Law; secondly, the Prophets; and thirdly, the Hagiographa; which our Lord also takes
notice of, Luke 24:44 where he saith, These are the words which I spake unto you: while
1 was yet with you, that all things must be fulfilled, which were written in the law of
Moses, and in the Prophets, and in the Psalms, concerning me; where by the Psalms is
meant the whole third part called the Hagiographa, because it began with that book;
which also contained the most plain and manifest testimonies, of the person, office, and
sufferings of Christ; more than any other book in that part did. Now the order of the
books, according to this division of them, which Josephus has a regard to, was this,
namely,

In the Law, which was the first division, stood

These are the five books of Moses, according to Josephus.

1. Genesis.

2. Exodus.

3. Leviticus.

4. Numbers.

5. Deuteronomy.

In the Prophets, which was the second division, stood

These are the thirteen books of the prophets, according to Josephus.

1. Joshua.

2. Judges, with Ruth; which make but one book.

3. Samuel 1 and 2 but one book, hence Samuel is called a prophet, Acts 13:20.

4. Kings 1 and 2 but one book.

5. Isaiah.

6. Jeremiah, with the Lamentations, but one book.

7. Ezekiel.

8. Daniel.

9. The twelve minor prophets, but one book. See Mark 1:2; Acts 7:42.

10. Job.

11. Ezra and Nehemiah, but one book.

12. Esther.

13. Chronicles 1 and 2 but one book.

In the Hagiographa, which was the third division, stood

These are the four books containing holy hymns and moral precepts, according to
Josephus.

1. Psalms.

2. Proverbs.

3. Ecclesiastes.

4. Solomon’s Song; in all twenty-two.

From hence it appears, that there is no force in this objection; nor has Mr. Whiston any
reason to charge Dean Prideaux with forcing this book of Solomon’s Song into
Josephus’s catalogue; for his twenty-two books cannot be made up without it; though the
Dean had no manner of reason to leave out the book of Chronicles, seeing Ezra and
Nehemiah, which he makes to be two books, are comprehended in one by the Jews,
which he himself also observes.[16] The Jews indeed, at this present time, reckon the
books of the Old Testament to be twenty-four, and that by making Ruth, which is a
continuation of the history of the book of Judges and the Lamentations, which were wrote
by Jeremy; and so properly belong to him, two books distinct by themselves; and even in
this account of theirs of the sacred writings, this book of Canticles keeps its place, nor did
they ever pretend to exclude it.

8. Another argument used by Mr. Whiston, page 29, is, that “our blessed Savior himself
does never once make the least allusion to this book, or to any part of it, on any occasion
whatsoever.” To this I reply, that it appears plain and manifest, that several phrases used
by our Savior bear a near resemblance with, are allusions to, and seem to be taken out of
this book: thus the efficacious grace of God is expressed by drawing, John 6:44 agreeable
to Song of Solomon 1:4. In his discourse with Nicodemus, he compares the Holy Spirit to
the wind, John 3:8 which metaphor is used Song of Solomon 4:16, likewise he seems
manifestly to allude in Matthew 13:52 where the instructed Scribe is said to bring forth
things new and old, to Song of Solomon 7:13 where the very phrase is used: as also his
comparing the church to a vineyard, and letting it out to husbandmen, are very agreeable
to, and are the very phrases used Song of Solomon 8:11, 12. To all which might be
added, several other resemblances and allusions, which are to be found in the evangelic
history, as Matthew 25:1, 5 compared with Song of Solomon 5:2 and Matthew 9:13; John

3:29, where Christ is called the bridegroom, and the disciples the children of the bride-
chamber, agreeable to the several parties in this song.

9. He says, page 30, that “when St. John, the beloved disciple, came at the end of his
Revelation, to this very matter of the marriage of the Lamb, or Messias; yet have we not
a word of it; that is, this book, nor the least allusion to it, nor to any part of it,
whatsoever.” That John, in his book of Revelation, refers and alludes to this of
Solomon’s song, seems undeniable; every one may easily observe what a likeness and
resemblance there is between the description which the spouse gives of her beloved in
Song of Solomon 5 and that which John gives of Christ in Revelation 1. Moreover, the
phrase of Christ’s standing at the door, and knocking, Revelation 3:20. manifestly refers
unto and plainly appears to be taken out of Song of Solomon 5:2. where the spouse says,
It is the voice of my beloved that knocketh, saying, Open to me, etc. Besides, what John
says of the marriage of the Lamb, and the preparation of the bride for it if it is not an
allusion to, yet it is a confirmation of what is said in this book, where the church is
represented as beautifully arrayed and adorned, and as passionately wishing for the
consummation of the marriage; nay, this, is spoken of as completed, Song of Solomon
2:16 and the glory and pomp of the solemnity described, Song of Solomon 3:11 with the
joy that was expressed on that occasion; for there the day of his espousals is called the
day of the gladness of his heart: also it deserves our notice, that those two books of
Revelation and Solomon’s Song, conclude much in the same manner. John closes his
book of the Revelation, and with it the canon of the scriptures, with a passionate wish for
Christ’s second coming, saying, Amen: even so, come, Lord Jesus: and the church
concludes the book of Solomon’s Song thus; Make haste, my beloved, and be thou like to
a roe, or to a young hart upon the mountains of spices.

10. As what he thinks will much prejudice the authority of this book, he says, page 30,
that the writers of the known books of the New Testament, with their earliest companions
the apostolical fathers of the first century; St. Matthew, St. John, St. Peter, St. Paul, St.
Mark, St. Luke, St. James, St. Jude, St. Clement in his epistles, St. Barnabas, that
prodigious allegorizer, and St. Hermas: I may add, says he, and St. Polycarp also, one of
their later companions, do never once cite or allude to this book of Canticles, or to any
part of it, on any occasion whatsoever.” That the evangelists, Matthew and John, either in
using their own, or in recording the words of Christ, have alluded to some passages in
this book, I have already shewn; and the same may be said of the other evangelists, Mark
and Luke, who mention several of the very same things; for which see Mark 2:19, 20 and
12:1; Luke 5:34, 35 and 20:9, and it seems very evident, the apostle Paul has reference to
it in many passages of his writings, as wilt appear from comparing 2 Corinthians 2:14,
15, 16;.17 Ephesians 5:2 with Song of Solomon 1:3 as also Colossians 2:16, 17; Hebrews
10:1 with Song of Solomon 2:17 and 4:6 to which may be added Ephesians 5:27
compared with Song of Solomon 4:7. So that seeing there are so many passages in
several of the writers of the known books of the New Testament, which bear so near a
resemblance, and have so manifest an allusion to some parts of this book, it need not
much concern us that Clement, Barnabas, Hermas, and Polycarp take no notice of it.

11. What he thinks will much prejudice the authority of this book, is, “that the
Apostolical Constitutions give no manner of reason to suppose that this book of Canticles
was then looked upon as a book of scripture, but the direct contrary.” Now those books
called The Constitutions of the Apostles, by Clement, Mr. Whiston looks upon to be truly
authentic and apostolical; when they appear manifestly to be spurious, entirely destitute
of apostolical authority, are of a much later date than the times of the apostles, and
contain several things and doctrines directly opposite unto them. As for instance, praying
with the face to the East is enjoined, 1. 2. c. 57. and 1. 7. c. 44. Trigamy is asserted to be
an indication of incontinency; and such marriages as are beyond the third, are called
manifest fornication, and unquestionable uncleanness, 1. 3. c. 2. Anointing with oil in
baptism is enjoined, 1. 3. c. 15, 16, and 1. 7. c. 27, 41, 42. The keeping of the day of
Christ’s nativity, Epiphany, the Quadragesima, or Lent, the feast of the passover, and the
festivals of the apostles, 1. 5. c. 13 and 1. 8. c. 33. Fasting on the fourth and sixth days of
the week, 1, 5. c. 15. Baptizing of infants, 1. 6. c. 15. Singing for the dead, and honoring
of their relics, 1. 6, c. 30. Nay, praying for saints departed, 1. 8. c. 41, 42, 43, 44. As also
crossing with the sign of the cross in the forehead, 1. 8. c. 12. Moreover the Lord’s
Supper is called an unbloody sacrifice, 1. 6. c. 23 and 1. 8. c. 5, 46. It is likewise asserted,
that Christ, in the celebration of that ordinance, mixed wine and water in the cup, 1. 8. c.
12. Nay, concubines, continuing so, are allowed an admittance to a participation of that
sacred ordinance, 1. 8 c. 32 with many other things which appear foreign enough from
the simplicity of the apostolic age, doctrine, and practice. And now who that reads and
considers these things, will ever think that those writings can furnish out an argument
sufficient to prejudice the authority of the book of Solomon’s Song? Had any thing been
said in them, which was expressly against it, it would scarce have deserved consideration,
much less should their silence about it be improved as an evidence against it. And yet
after all, it is pretty to observe how much Mr. Whiston himself is foiled with two
passages in them, which appear to be allusions and references to a passage in this book;
the one is in 1. 6. c. 13. where the false apostles are called alwpe>kwn meridev kai<
camaizh>lwn a<mpelw>nwn ajfanisai, the portion of foxes, and the spoilers of the low
vineyards: And again, in the same book, c. 18. where those same persons are said to spoil
the church of God, wjv ajlw>pekev mikroi> ajmpelw~nav, as the little foxes do the
vineyards; which are manifest references to Song of Solomon 2:15, and over-against the
later of which passages Mr. Whiston himself has placed this text as referring to it in the
edition of the Constitutions which he has published. Now to evade the force of this, he is
obliged to make this part of the work to be of a later date than the rest, even later than the
destruction of Jerusalem; lest this book of Canticles should appear to have obtained
authority too early in the world. He acknowledges that it is in the catalogue of the sacred
writings mentioned in the Canons of the Apostles, Can. 85 which he looks upon to be
genuine and authentic, though he questions its being in the original copies of those
Canons; he allows, that Ignatius, in his larger epistle to the Ephesians, cites Song of
Solomon 1:3, 4, and is very willing to grant it a place in Melito’s catalogue, which I have
before mentioned: So that from the whole it appears, that the Apostolical Constitutions
are so far from making against the authority of this book, that they rather make for it;
though their testimony is good for nothing, the whole being a spurious work, and carries
in it evident marks of falsehood and impiety, and was condemned as false and heretical
by the sixth general synod held at Constantinople[17] about the year 680. Thus have I

considered the several arguments and objections produced by Mr. Whiston to disprove
the sacred authority of this book, which, notwithstanding, appears to have a divine stamp
upon it.There is one objection more made against it, which I think Mr. Whiston has
took no notice of, and that is, that no proper name of God is to be found in this Song. To
which I reply, in the words of Mr. Durham[18]
[19]

1. “That it is so also in other scriptures, as in the book of Esther; the scripture’s authority
doth not depend on naming the name of God, but on having his warrant and authority.

2. This Song being allegorical and figurative, it is not so meet nor consistent with its stile,
to have God named under proper names, as in other scriptures: Yet,

3. There are titles and descriptions here given to an excellent person, which can agree to
none other but Christ, the eternal Son of God; as, The King; O thou whom my soul loveth;
the chief of ten thousands; the Rose of Sharon, and the like; whereby his eminency is
“singularly set out above all others in the world.”

And yet after all, the name of God, Jah, the same with Jehovah, and a contraction of that,
is mentioned in it, which is the greatest of the divine names, and is expressive of the
being, eternity, and immutability of God. It is in chapter 8:6. hyAtbhlç the flame of
God, or Jehovah, which we render a most vehement flame; the sense being increased by
the word Jah being added, as the word God to mountains and cedars, in Psalm 36:6 and
Psalm 80:10 for these are not one word as Ben Asher thinks, but two according to Ben
Naphtali and Aben Ezra; see the exposition of the place.

Since the second edition of this Exposition was published in 1751, I have met with two
learned gentlemen, I am sorry for it, and that I am obliged to take notice of them, who
think that this book is of a later date than the times of Solomon, and so of course none of
his, and which must sap the authority of it. The one observes[20] that the word David, from
its first appearance in Ruth, where it is written drd without the yod, continues to be so
written through the books of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and
Ezekiel, but appears with a yod dyrd in the books of Chronicles, Ezra, Nehemiah, and
Zechariah; wherefore he suggests, that if it was customary to write this word without a
yod till the captivity, and with one after it; then he thinks a strong argument may be
drawn from hence against the antiquity of the Canticles, and its being made by Solomon,
since this name is written with a yod in Song of Solomon 4:4 the only place in it in which
it is used: But in answer to this, it must be said, it is not fact that the word is universally
used without the yod in the books mentioned, particularly in the book of Kings: for the
authors of the Masorah have observed on 1 Kings 3:14 that it is five times written full, as
they call it, that is, with a yod, dyrd three of the places in the book of Kings I have
traced out, 1 Kings 3:14; and 11:4, 36 and have found it so written in all the printed
copies I have seen; and so it is read by the Eastern Jews in Ezekiel 37:24 and in several
printed editions of Ezekiel 34:23. This learned man is aware that it is so written once in
Hosea, and twice in Amos; books written two hundred years before the captivity; but then
he observes that in the two last places in Bomberg’s edition it has a little circle (o) to
mark it for an error, or a faulty word, though none over the word in Hosea: But it should

23]
24]
be known, that that circle in hundreds of places is not used to point out any thing faulty in
the copy, but is only a mark referring to the margin, and to what is observed there: and be
it, that it does point out an error or a faulty word, the same circle is over the word in
Canticles, and consequently shews it to be faulty there, and to be corrected and read
without the yod, which observation destroys the argument from it; and so it is read in that
place in the Talmud[21] without it, and in the ancient book of Zohar;[22] and indeed it
seems as if it was read without the yod in the copies seen by the authors of the Masorah,
since in their note on 1 Kings 3:14 besides the five places where it is written full, or with
the yod, they say it is so written throughout the Chronicles, the twelve minor prophets,
and Ezra, which includes Nehemiah, but make no mention of Solomon’s Song; which
one would think they would have done, had it been so written there in the copy or copies
before them: so that upon the whole, the argument, if it has any force in it, turns out for,
and not against the antiquity of Solomon’s Song. But this matter stands in a dearer light
by observing the larger Masorah on 1 Kings 11:4 and on Ezekiel 34:23 in which the five
places are mentioned where this word is written full, 1 Kings 3:14 and 11:4, 36, Song of
Solomon 4:4, Ezekiel 34:23, in which places this word was originally so written, as well
as throughout Chronicles, the twelve prophets, and Ezra; so that in all these places it is
marked not as a faulty word, but as rightly written, though different from what it is in
other places. The other learned man[forms his argument from the use of the word
tbhlç in Job 15:30, and in this Song, chapter 8:6 his words are, “I am much deceived
if this word be not a strong proof of the age of this poem, (the book of Job) for it is not
found but in Ezekiel and the Song of Solomon, the one written during the captivity, and
the other after it.” This proceeds upon a false piece of criticism in a twofold respect; for
he adds, “its construction which is evidently ç for rça, and tbhl the constructive
form of hbhl flamma, shews very clearly its age; since that manner of abbreviation is
not found in the books undoubtedly written before the captivity.” For, 1st, this
abbreviation appears in books much more ancient than that, not only in the book of
Solomon’s Song, the antiquity of which is not to be set aside by this observation, but
frequently in the book of Ecclesiastes, undoubtedly written by Solomon, and in the
Psalms of David his father before him; for it is not only in psalms without a title, all
which are supposed by some to be David’s, as in Psalm 129:6, 7; 135:2, 8, 10; 136:23,
and 146:5 but also in psalms which bear his name, as in Psalm 122:3, 4; 124:2, 6; 133:2,
3 and 144:15; yea it was in use long before the times of David, even in the times of the
Judges. Deborah has it in her song, ytmqç ytmqç d[, Judges 5:7 and in other places in
that book, chapter 6:17 and 7:12 and 8:26. 2dly, It is a mistake that the construction of the
word tbhlç is ç for rça; and tbhl; for ç; in that word is not servile, but radical, as
Aben Ezra and Ben Melech observe; it is an addition to the Hebrew word after the
Chaldee manner, and has its derivation from a root in the Chaldee or Syriac language,
bhlç, which signifies to kindle, inflame, and burn, as appears, not only from all the
Syriac and Chaldee Lexicons, but from the frequent use of the word in the Syriac version
of the Old Testament; nor is this the only Chaldee or Syriac word in Solomon’s Song; see
chapter 1:17 and 2:11. Though perhaps as this writer from[the Chaldaisms, Syriasms,
and Arabisms in the book of Job, argues its being a production of a later age than what is
usually assigned to it; so another of the same way of thinking and reasoning may
conclude from some Chaldee words used in Solomon’s Song that it must be of a later age

than his: but why may not Solomon be thought to make use of Chaldee or Syriac words
as wall as his father David, who makes use of words in the Syriac signification of them,
as in Psalm 51:4 compared with Romans 3:4 and Psalm 60:4 and with Syro-chaldaic
affixes, Psalm 103:3, 4, 5 and 115:7, 10? and why may not David and Solomon be
thought to understand Chaldee or Syriac as well as Hezekiah’s courtiers? See 2 Kings
18:26 and certainly Solomon must understand it, if what is said of him is true, though I
lay no stress upon it, that he wrote the book of Wisdom in the Chaldee languagethough not by inspiration. Moreover, since the Hebrew, Chaldee, Syriac, Arabic, etc. are
supposed to be dialects of the same language, why may not a word in one dialect less
frequently, used in a book appear in it without determining the age of it? since one dialect
may be as early or nearly as early as another, and can be no evidence of a book being of a
later production than is generally thought, or of its being written when the purity of the
Hebrew language began to decline, and after the dispersion of the Jews throughout the
East, when it began to receive a taint of the other dialects, as this writer suggests; for
what taint of the other dialects, as he calls it, did the Hebrew language receive in the
captivity, and by the dispersion of the Jews? what appearance is there of Chaldaisms,
Syriasms, etc. in the book of Haggai, Zechariah, and Malachi, excepting the names of the
months, books written after the captivity, more than in any books before, or even so
much? are they not written in as pure Hebrew as any of those books, which may be
thought to be written when that language was in its greatest purity? and if so, a few words
in another dialect here and there in a book, is no rule to judge of a book by, and
determine the age of it. Upon the whole, it is irresistibly clear, that the sacred and divine
authority of this book remains firm and unshaken, notwithstanding the above objections
made against it; nor is there any reason for persons to scruple it, much less to reject it
from the canon of the scriptures, nor to question in the least the antiquity and authenticity
of it. I proceed,
[25]

II. To consider the nature and subject of this book; it being a Song in which the bride and
bridegroom, with their friends and companions, the daughters of Jerusalem, bear their
several parts; and it being a divine song, is, no doubt, intended for the glorifying of
Christ, the cheering and refreshing of his church, and also the edification of others; for it
is the duty of saints to be teaching and admonishing one another in psalms, and hymns,
and spiritual songs; singing with grace in their hearts to the Lord. I shall not enter into
the consideration of the controversy, whether singing of the praises of God vocally, is an
ordinance to be used under the New Testament, though I firmly believe it to be so; nay,
that it is one of the most noble, and most glorious branches of religious worship, it being
that which comes nearest to the employment of saints in a glorified state; and what
requires a great deal of light, knowledge, experience, faith, and love to perform in a right
way and manner; nor shall I need to observe those several cases of conscience concerning
singing, which have a very good solution from this tong; such as these, namely, whether
the distressed cases of God’s children may be sung, or they sing when in distressed
circumstances: whether complaints of their sins, failings and infirmities, may be put into
their songs: whether eases different from theirs, yea, such as they have not attained unto,
may be sung; as also whether it is lawful to sing the praises of God in mixed assemblies;
all which may be answered in the affirmative, and for which this song affords a sufficient
foundation; the church here bringing net sorrows and distresses into this song as well as

her comforts and privileges, chapter 1:6 and 3:1 and 5:7; nay, her sins and failings,
chapter 1:5, 6 and 5:2, 3, 4. Very different cases are also here sung; yea, such, which, if
taken in a strict sense, she had not fully attained to, as in chapter 8:12. Moreover, she
sings in the presence of, and joins with the virgins, the daughters of Jerusalem, who
seemed in a great measure to be ignorant of Christ, chapter 5:8, 9 and 6:8, 9, 10, all
which are largely and judiciously insisted upon by the excellent Mr. Durham, in his
Exposition of this place, to which I refer the reader: I proceed more particularly to
consider the nature and subject of this song; which,

1st, Is not a celebration of the amours between Solomon, and Pharoah’s daughter, which
has been the opinion of some, as has been already observed; for there are some things in
it which are spoken of this bridegroom, which cannot be applied to Solomon, as that he
was both a king and a shepherd, as in chapter 1:4 compared with 5:7 that he was his
wife’s brother, and she his sister, chapter 5:2 and 8:1. Nor is it likely that Solomon would
ever give such commendations of himself, as are mentioned in chapter 5:10, etc. There
are also many things spoken of the bride, which by no means agree with Pharoah’s
daughter, as that she was a keeper of the vineyards, chapter 1:6 and yet a prince’s
daughter, chapter 7:1 that she should be represented as running about the streets in the
night, unattended, chapter 3:2 and be exposed to the blows and contempt of the
watchmen, chapter 5:7; besides, several of the descriptions here given of her, if taken in a
literal sense, would rather make her appear to be a monster than a beauty, as chapter 4:1-
5 and chapter 7:1-5 all which agree very well, when understood of Christ and his Church.
Nor,

2dly, Is it typical, that is to say, this book does not express the amours and marriage of
Solomon and Pharoah’s daughter, as typical of that inexpressible love and marriage-
union between Christ and his church; it is true, there is some resemblance between
natural and spiritual marriage, as is manifest from Ephesians 5:23, 24, 25, 29, 31, 32 nor
is it altogether to be denied, that Solomon was a type of Christ, in some respects, in his
marriage of that person; but that this book is an epithalamium, or nuptial song composed
by him on that occasion, and that in such a manner, as at the same time also to be
expressive of the love of Christ to his church, must be denied; for Solomon’s marriage
with Pharoah’s daughter was at least twenty years before this book was wrote, as appears
from chapter 7:4 where mention is made of the tower of Lebanon, by which seems to be
meant, the house of the forests of Lebanon: or some tower near unto it; now he was seven
years in building the temple, 1 Kings 6:38 and thirteen more in building his own house, 1
Kings 7:1 after which he built this, 5:2. From hence it may be reasonably concluded, that
this book was not penned on any such occasion; for Solomon would never write a nuptial
song twenty years after his marriage, which should have been sung the same night he was
married. M. Bossuet[26] has an ingenious conjecture, though it seems to be without a solid
foundation, that whereas the nuptial feast with the Hebrews was kept seven days, this
song is to be distributed into seven parts, a part to be sung on each day during the
celebration. The first day, chapter 1:1 – 2:6, the second day, chapter 2:7-17, the third day,
chapter 3:1 – 5:1, the fourth day, chapter 5:2 – 6:9, the fifth day, chapter 6:10 – 7:11, the
sixth day, chapter 7:12. – 8:3, the seventh day, chapter 8:4-14. Nor,

3dly. Is this book prophetic, expressing the state of the church and kingdom of Christ in
the several ages of the world, with regard to particular historical facts and events, which
had befell or should befall it, either under the Old or New Testament-dispensation; this
way indeed go most of the Jewish interpreters, as the Targum, R. Solomon Jarchi, and R.
Aben Ezra; who have been followed by many Christian writers, though with more
judgment and greater regard to the analogy of faith, as well as to the times of the New
Testament: and who consider this book as describing the state of the church of God,
whether the church under the legal dispensation, from the times of David and Solomon;
and before, and in, and after the captivity to the birth and death of Christ; or the church
under the gospel-dispensation,, in its beginning, progress, various changes, and
consummation, as Brightman and Cotton. Others interpret this book as pointing to the
several ages and periods of the Christian church, in agreement with the seven churches of
Asia, as Cocceius, and those that follow him, Hor-chius, Hofman, and Hennischius;
which last writer makes this distribution of them: 1. The church at Ephesus, Song of
Solomon 1:5-17 from the ascension of Christ to heaven, A.C. 33 to 370. 2. The church at
Smyrna, Song of Solomon 2:1-17 from A.C. 371 to 707. 3. The church at Pergamos,
Song of Solomon 3:1-11 from A.C. 708 to 1045. 4. The church at Thyatira, Song of
Solomon 4:1 to chapter 5:1 from A.C. 1046 to 1383. 5. The church at Sardis, Song of
Solomon 5:2 to chapter 6:8 from A.C. 1384 to 1721. 6. The church at Philadelphia, Song
of Solomon 6:9 to chapter 7:14 from A.C. 1722 to 2059. 7. The church at Laodicea, Song
of Solomon 8:1-14 from A.C. 2060, and onwards. But hereby the book is made liable to
arbitrary, groundless, and uncertain conjectures, as well as its usefulness for the
instruction and consolation of believers, in a great measure, is laid aside; for then such
and such parts of it, which regard the church and believers, in such an age or period of
time, can only be applied to them that lived at that time, and not to others; whereas all,
and every part of this song, the first as well as the last, is applicable to believers in alleges
of the world, which is a manifest proof that it cannot be historical, or prophetical. But,

4thly, The whole is figurative and allegorical, abounding with a variety of lively
metaphors, and allusions to natural things; and so may be illustrated by the various things
of nature, from whence the metaphors are taken, and to which the allusions be, and by the
language and behavior of natural lovers to each others and which are to be observed in
love-poems, though here expressed more decently and beautifully. This divine poem sets
forth in a most striking manner the mutual love, unions and communion, which are
between Christ and his church; also expresses the several different frames, cases and
circumstances which attend believers in this life; so that they can come into no state or
condition, but here is something in this song suited to their experience: which serves
much to recommend it to believers, and discovers the excellency of it. Which,

III. Comes next to be considered, it being called the Song of songs, for this reason,
because it is the most excellent of songs; so the holy of holies is used for the most holy,
and the King of kings and Lord of lords, for the greatest King and chiefest Lord. This
song. is more excellent than all human songs; there is no comparison between them,
either in the subject, stile, or manner of composition: it has the ascendant of all those
thousand and five songs which Solomon himself made, of which we read 1 Kings 4:32
nay, is preferable to all scriptural songs; the subject of it being wholly and purposely the

love of Christ to his church, its stile is lovely and majestic; the manner of its composition
neat and beautiful; and the matter of it full and comprehensive, being suited to all
believers, and their several cases: This song indeed contains all others in it, and has
nothing wanting and deficient therein. The Jews say in their ancient book of Zohar[27] that
“this song comprehends the whole law; the whole work of the creation; the secret of the
fathers; the captivity of Egypt, and the coming out of Israel from thence; the song that
was sung at the sea; the covenant of mount Sinai; the journey of the Israelites through the
wilderness; their entrance into the land of Canaan; the building of the temple; the crown
of the holy name; the captivity of Israel among the nations, and their redemption; the
resurrection of the dead; and the sabbath of the Lord, which is, and which was, and which
is to come.”

IV. The author or penman of this song is said to be Solomon; the Song of songs, which is
Solomon’s, that is, which is of, or concerning Solomon,[28] as the words may be rendered;
and so respect the subject of this song, which is Christ, the true Solomon, of whom
Solomon was an eminent type, as is at large shewn in several particulars, on chapter 3:7.
Now it is he that this song treats of; the transcendent glories and excellencies of his
person; his inexpressible love unto, care of, and concern for his church and people,
together with the nearness of access unto and sweet communion and fellowship with
himself, which he indulges them with, are here particularly expressed and set forth; so
that it may well be called the Song of songs, which is concerning Solomon; though,
perhaps, the words may regard Solomon as the author and penman of it, who was used by
the Holy Ghost as his amanuensis therein, which was no small honor to him; his wisdom,
riches, and grandeur, did not set him above an employment of this nature; nay, his, being
concerned herein, was a greater honor to him than all the rest: and it may not be amiss to
observe, that his royal title, as king of Israel, is here omitted, which yet is put at the
beginning of both his other books, Proverbs and Ecclesiastes; the reason may be, either
because such a title, expressive of majesty, would not so well have suited a song of loves;
or else it is purposely omitted, lest he should be thought to be the king, so frequently
spoken of in this song; or rather because that the subject of this song is the King of kings;
and therefore, whilst he is speaking of the things which he had made, touching the Mug,
he lays aside his own royal title, veils his majesty, and casts his crown at the feet of Him,
by whom kings reign, and princes decree justice. The time of his writing this book does
not appear very manifest; some think that he wrote it in his youthful days, the subject
being love, and the manner of its writing being poetry, both which the youthful age
mostly inclines to, and delights in; but it appears from what has been already said, that it
was not wrote until twenty years after his marriage, when he could not be a very young
man; and so might be written in the middle part of his life, when in the most flourishing
circumstances as to body, mind, and estate. Dr Lightfoot[29] is of opinion it might be
written in the thirtieth year of his reign, about ten years before his death, after he had
built his summerhouse in Lebanon, to which he supposes he alludes in chapter 4:3 and
7:4 and upon his bringing Pharaoh’s daughter to the house prepared for her, 1 Kings 9:24.
The Jewish chronologer[30] says, that the books of Proverbs, the Song of songs, and
Ecclesiastes, were all written in his old age, as indeed the last seems to be; and perhaps
he wrote this also a little before his death, after his fall and repentance, when he had had a
larger discovery of the love of God unto his own soul, notwithstanding all his sins,

failings, and infirmities; and so a proper person for the Holy Ghost to use in setting forth
the greatness of Christ’s love to his people, and the several different states, conditions,
cases and circumstances, which they are, at one time or another, brought into in this life,
of which he had had a very great experience. But from the title, I shall now proceed to the
consideration of the book itself; which thus begins,

 

ENDNOTES:

[1] Hieron. Praefat. in Ezekiel. Origen. Prolog. Cant. Cantic.

[2] Seder Olam Rabba, p. 41.

[3] In Exodus fol. 59. col. 3 Edit. Sultzbac.

[4] Vide T. Bib. Megillah. fol. 7. 1. Maimon. Hilch. Abot Hatumaot, c. 9. sect. 6.

[5] Vide Vorit. not in Maimon. Yesode Hattorah, c. 6: sect 12.

[6] Tract Vadaim, c. 3. sect. 5.

[7] Ecclesiastes Hist. 1. 6. c. 25.

[8] Ibid. lib. 4. c. 26.

[9] Euseb. Eccl. Hist. 1. 6. c. 22. 32.

[10] Contra Marcellum, 50:1. c. 2,

[11] Synopf. S. Script. 1. 16.

[12] Mr. Whiston’s supplement to his essay toward restoring the text of the Old Testament,
p. 11. 12.

[13] Durham, Clay. Cant. p. 5.

[14] Contr. Apion. I. 17

[15] Buxtorf. Tiberias, c. 11.

[16] Connection of the history, of the Old and New Testament, part 1. book 5. p. 332. 8vo.

[17] Vide Carranzae Summ. Concil. Conc. Constantinop. 6. Can. 2.

[18] Since I wrote this, I have met with an answer to these arguments of Mr. Whiston by
the very learned Carpzovius, Professor of Divinity in the University of Leipsick,
published in his critics Sacra, par. 3. which was printed in the year 1728, the same year
my Exposition of this Book first came out. In the year 1729 was published a translation
of the Critica Sacra into English, so far as it is concerned with Mr. Whiston, by Moses
Marcus, a converted Jew.

[19] In Clav. Cant. p. 5.

[20] Dr. Kennicot, Dissert. 1. p. 20 etc.

[21] T. Bab. Beracot. fol. 30. 1.

[22] In Genesis fo1, 114. 3.

[23] Heath, Comment. On Job 15:30.

[24] Preface, ibid. p. 11.

[25] R. Azarias, imre Binah, c. 57. fol. 175. z.

[26] Vide Lowth. de Sacr. Poes. Hob. Praelct. 30. p. 393, 394. & Not. Michael, in ibid. p.
156-159.

[27] In Exod fol, 59, col. 3.

[28] hmlçl de Solomone Cocceius so Midrash in loc.

[29] See his works, vol. 1. p. 76.

[30] In Seder Olam Rabba, c. 15. p. 41 to Shir Hashirim. fol. 3. 3.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 2.

Let him kiss me with the kisses of his mouth;
for thy love is better than wine.

 

Having considered the title, now follows the song itself, which begins with these words;
and it being dialogue-wise, where several parties are concerned, and do interchangeably
speak, it will be therefore necessary, in order to explain them, to consider,

I. Who the person is that speaks and begins the song.

II. To whom this speech is directed.

III. The nature of the request that is made. And,

IV. The reason of it.

I. Let us consider who the person is that speaks; it appears dearly to be the church and
bride of Christ, who here begins and continues speaking to verse 8. She first directs her
speech to Christ, in this and the two following verses; in verses 5, 6 she turns herself to
the daughters of Jerusalem; and then again to Christ, in verse 7 she begins the song,
which,

1st, Does not suppose that she was first in her love to Christ: she was not beforehand with
him, neither in her love nor in the expressions, and manifestations of it; for he had loved
her with an everlasting love, and therefore had thus sweetly drawn her with the bands of
love, to himself. Christ is first, both in his love and in the discovery of it; for we love him
because he first loved us; it is the manifestation of Christ’s love to our souls, which
causes us to love him again, and in some way or other to shew it.

2dly, Neither does it suppose, that her love to Christ, and desires of his presence and
company, were more ardent than his were to her; for as Christ’s love is prior to ours, so it

far exceeds, and is much superior to it; neither can believers be more desirous of Christ’s
company than he is of theirs. But,

3dly, It shews that she was impatient of delay, and could not bear his absence any longer;
she was sick of love; for hope deferred maketh the heart sick; she had, perhaps, been
hoping, waiting for, and expecting his presence a considerable time, and he was not
come; therefore growing impatient., breaks out in this abrupt manner, Let him kiss, etc.
or, “O that he would kiss me with one of the kisses of his month! I cannot be easy unless
he does.”

4thly, She speaks as one who had had experience of Christ’s love; she knew how sweet
the kisses of his mouth were, and how delightful his company had been to her in time
past; she, had tasted that the Lord was gracious; and therefore was so earnestly desirous
of the returns of these love-visits, venting her heart and soul in these passionate wishes
and desires. And,.29

5thly, Though Christ gives the first discoveries of love on his part; yet when the church is
espoused unto him, it highly becomes her to shew an affectionate regard unto him, and
strong desire after his company.

II. It will be proper to take notice of the person to whom this speech is directed, and that
is Christ; and the form of speech here used, is also worthy our regard; here is no
particular mention made of any person; no one particularly named, whose company she
desired; but only him, let him kiss me, etc. it is a relative without an antecedent, of which
we have many instances in scripture, as Psalm 87:1, Isaiah 53:2, Lamentations 3:1 unless
we suppose that the antecedent to it is Solomon, in verse 1, let him, that is, Solomon, or
Christ, who is Solomon’s antitype, whose song this is, and who is the subject of it; Let
him, I say, kiss me with the kisses of his mouth; though the connection seems rather to be
with the thoughts of her heart, than with any words before expressed: she had had him so
much in her thoughts, and her love was so fixed on him, she knew him so well, and had
had so much converse with him, that she thought there was no need to mention his name;
but that every one must very well know who she designed; as Mary Magdalen, at Christ’s
sepulcher, when Jesus said unto her, “Woman, why weepest thou? whom seekest thou?”
she supposing him to be the gardener, saith unto him, “sir, if thou have borne him hence,
tell me where thou hast laid him, and I will take him away,” (John 20:15). Suppose he
had been the gardener, how should he have known who this him was she meant? But she
was much in the same frame as the church is here, who speaks of Christ as if there was no
other in the world besides him; and indeed he is a nonsuch, the most eminent person in
the world, in the believer’s esteem; whose language is, “Whom have I in heaven but
thee? and there is none upon earth that I desire besides thee,” (Ps. 73:25). Christ then is
the person here spoken of, whom she intends, and to whom she directs her speech.

III. Having taken notice of the person speaking, and to whom this speech is directed, we
will now consider the request itself, which is here made, “Let him kiss me,” etc. and this
may be considered, either,

First, As the request of the church under the Old Testament. And that,

1st, For the manifestation of Christ in the flesh; than which nothing was more
passionately longed for, and earnestly desired; many kings and prophets greatly desired
it; yea, all the Old Testament saints did more or0 less pray, as David did, “O that the
salvation of Israel were come out of Zion,” (Ps. 14:7) and this they were so vehemently
desirous of, because they knew hereby redemption from all evil would be obtained, the
curse removed, and all spiritual blessings procured for then; Christ’s incarnation being,
like kisses, a pledge and indication of his love, was very desirable to the church, and as
appears by her expressions, would be exceeding grateful to all those who were “waiting
for the consolation of Israel:” He had sent his prophets, and by them had spoken unto her
“at sundry times, and in divers manners;” yet she is not easy and contented herewith, but
would have greater displays of his grace, by his appearing in his own person to kiss her
with the kisses of his mouth.

2dly, For the doctrines of the gospel, in opposition to the law. Most of the Jewish[1]
writers understand, by the kisses of his mouth, the words of the law, which God spake to
the people face to face; but that dispensation was not so desirable an one, for “they that
heard that voice of words, intreated that the word should not be spoken to them any more;
for they said unto Moses, Speak thou with us, and we will hear; but let not God speak
with us, lest we die,” (Ex. 20:19). The words of the law contain sharp and severe rebukes
for sin; pronounce the sinner guilty before God; curse and condemn him, and are the
killing letter to him; therefore these are not the kisses of Christ’s mouth, which the church
here desires; but rather they are the sweet and comfortable doctrines of the gospel, which
may be so called,

1. Because they come from him; they are the words of his mouth, which drop from him
“like sweet smelling myrrh;” he is the author of them, he has spoke and delivered them;
they proceed alone from him, and it is he that owns, blesses, and makes them useful to
men.

2. As kisses they carry in them intimations of his love to souls, to whom they come in
power, and in the Holy Ghost; the love of Christ is the great subject of the gospel; it fills
all the doctrines thereof, which give a noble display of it, and lead into a farther
acquaintance with it.

3. As the kisses of a friend, they are grateful and acceptable to believers; they are more
valuable to them than their necessary food, and are preferred by them to all that is dear in
life, yea, to life itself, however they are slighted and despised by the men of the world.

4. As kisses, they raise the affections and fill the soul with love to Christ; kisses, as they
are indications of, so they are incentives to love. When the truths of the gospel come with
power upon a sinner’s heart, they let in, not only a great deal of light, but also a large
measure of love; faith comes hereby, and that works by love, both to Christ and to his
gospel. Or,

Secondly, We may consider this request as the request of the church, or of every
particular believer, for the enjoyments and manifestations of Christ’s love. The
manifestation of Christ’s love is very desirable to believers, who would always have it if
they could; this is their heaven on earth, and the beginning of glory to them; this comforts
them in all their troubles, and is preferred by them to all earthly enjoyments; and may be
called the kisses of Christ’s mouth,

1st, Because kisses are evidences and pledges of love amongst nearest relations: Christ
stands in, and fills up all relations to his people, and has affections for them suitable to
them all; he is a kind and indulgent father, a tender husband, an affectionate brother, and
loving friend; of all which he has given, and continues to give, full, and incontestible
proofs; of which the kisses of his mouth are plain and undeniable evidences.

2dly, Kisses are tokens of reconciliation and agreement. Now though reconciliation is
made by the blood of Christ, and believers have the comfortable application of it to their
souls; yet every time that Christ withdraws his presence from them, they are ready to
think that he is angry with them, and is not reconciled unto them; but when he shews
himself again, and manifests his love, then they can behold him, and God in him, as
reconciled unto them.

3dly, Kisses are incentives to love: there is nothing raises believers love higher to Christ,
than the flowing in of his love into their souls; this warms it when cold and chill, raises it
to a flame, quickens it when dull, puts it in motion, and sets it at work.

4thly, By this expression the church intends that nearness and familiarity in communion
with Christ, which her soul wanted; which was not only to shew himself to her, feed and
feast her, and take his walks with her; by all which phrases communion with Christ is
sometimes expressed; but to be kissed with the kisses of his mouth, which is yet nearer
still: well may the saints be said to be “a people near to the Lord;” what wondrous and
surprising grace is this, that Christ should condescend to kiss such vile and sinful
creatures as we be! to receive us into such near communion with himself! It is a bold
request the church makes, and yet she is in it no bolder than welcome. These are called
kisses, in the plural number.

1. To shew the various ways Christ has to manifest his love, sometimes by one
providence, and sometimes by another! sometimes in one ordinance, and sometimes in
another; he is not tied to one way, but has divers ways, and makes use of various means
to shew himself unto his people; he is never at a loss when he thinks fit to do it.

2. To denote the frequent and repeated actings of his love to her soul which she was
desirous of; she was for having, not one kiss, but many; one discovery and manifestation
of his love and grace after another; yea, many visits from him, until she arrived to the full
enjoyment of his love, with himself, in glory. Or,

3. The words may be read thus, Let him kiss me with one of the kisses of his mouth.[2] See
chapter 4:9 and then the sense is, “O that I had but one glimpse, one view, one discovery

more of his love and grace unto my soul, but one kiss more from his mouth, which is
most sweet, and altogether lovely; how great a satisfaction would it be to me, could I
have but this request granted!” which way of speaking shews how exceeding grateful the
manifestations of Christ’s love are to believers. Moreover it may be observed, that kisses
with the ancients were not frequent, but rarely used, and but once when persons were
espoused, and as a token of that; and then they were reckoned as husband and wife;[3] on
which account it may be it is here desired; since it was after this we hear of the spouse
being brought into the nuptial chamber, and of the keeping of the nuptial feast, verse 4-
12. Again, These are also said to be the “kisses of his mouth;” which is not to be looked
upon as a mere Hebraism, or as a redundancy in expression; but this heaping up of words
shews,

(1.) The vehemency of her affection, how much her heart was set upon, and how eagerly
desirous she was of, communion with Christ; and therefore pours out words, that she
might fully express her mind; “for out of the abundance of the heart, the mouth
speaketh.”

(2.) She mentions the kisses of “his mouth,” in contradistinction to any other; she valued
the kisses of no other mouth but Christ’s: the kisses of any mouth were not desirable to
her, none but the kisses of his mouth were.

(3.) She hereby expresses the singular satisfaction she should take herein; “Let him kiss
me with the kisses of his mouth;” “his mouth, which is sweet and delightful to me; his
mouth, whom my soul loves, whom I value and esteem above all others, and in the
enjoyment of whom I place my chiefest happiness.” Or,

(4). It may point out that particular way and manner in which she was desirous that he
would manifest his love unto her, that is, by his word of promise in the gospel; as if she
should say, “O that he would manifest himself, and break up his love and grace to my
soul, in some kind promise or other, which may drop from his mouth, and be brought
home unto me by the Spirit of grace.”

IV. She assigns a reason for this request, “for thy love is better than wine;” here is a
sudden change of person, from the third to the second; before she said, “let him kiss me,”
etc. now she says, “for thy love,” etc. the reason of which, perhaps, is, because he was
absent before, but now present; she had lost sight of him, and speaks of him as at a
distance from her; but now he is in view, at the very sight of whom her faith is increased,
and her soul fired with love; and having greater nearness to him, grows in her familiarity
and boldness with him.

Here we shall, 1. Take notice of the love of Christ, and give some account of the nature
and excellency, of it: And, 2. Shew in what respects it is preferable to wine.

First Let us consider this love of Christ, which is so highly commended by the church; in
the Hebrew text it is in the plural number, loves[4] to shew,

1st, The various ways in which Christ has discovered it; he shewed it by his suretyship-
engagements for the elect in the everlasting covenant of grace and peace, of which he is
the surety, mediator, and messenger; he showed it in his assumption of human nature in
time; he has given a full display of it, in laying down his life for the sheep, in giving
himself a ransom for many, and in offering himself a sacrifice for the sins of all his
chosen ones; he has loved them and died for them, loved them and shed his precious
blood for them, and in that blood, has washed them from all their sins; he now shews that
he loves them, by appearing in the presence of God for them, acting as an advocate with
the Father, and preparing glory for them; and he will, ere long, come again to take them
to himself, that where he is, there they may be also.

2dly, It may intend the various effects of it; all the blessings of grace flow from it, such as
vocation, sanctification, justification, adoption, and glorification; all spring from this
boundless and matchless love of Christ.

3dly, Being in the plural number, may denote the aboundings of it; it is superabounding
love; love that has heights, and depths, and lengths, and breadths; it is immeasurable and
unconceivable; it passeth the perfect knowledge of men and angels.

4thly, The frequent discoveries of it, which are made to the saints; and which, like the
waters in Ezekiel’s vision, increase and rise from the ankles to the knees, and from the
knees to the loins, and from thence become waters to swim in, a river, an ocean of love
which cannot be passed over.

5thly, The great esteem the church had of Christ’s love, which she shows by calling it
“loves,” in the plural number, as well as by saying that it was “better than wine:” the
excellency of which will farther appear, if we consider the nature and properties of it,
which are as follow:

1. As to the original of it, it is free and sovereign; it does not take its rise from any thing
in us, or done by us, nothing of this nature moved him to it, but he loved us, because he
would love us; nothing out of himself moved him to it; it was not because we were better
than others, for we are by nature children of wrath, even as others; he loved us when
unlovely; he died for us while we were yet sinners, and ungodly in ourselves, and
enemies to himself; our love to him is not the cause of his loving us, but his love to us is
the cause of ours: in this he is entirely free and sovereign; he has pitched his love and
grace on whom he will, and these he loves freely; he was not moved or influenced by
foreseen faith or works, or any deservings of ours whatever; for we neither deserved nor
desired his love, neither indeed could we have expected it.

2. As to the time of its commencement, it is from eternity; before the mountains were
formed, and the highest part of the dust of the earth was made, he was “rejoicing in the
habitable part of his earth, and his delights were with the sons of men:” that he loved his
people from eternity, is manifest from his engaging as a surety for them; his becoming
the mediator of an everlasting covenant; in which he agreed to take care of their persons,
and by dying to redeem their lives from destruction, and to bring them to eternal glory; as

also from his receiving all grace for them before the world began; all which manifestly
shew that he had a love for them; for all the after-actings of his love and grace are but the
openings and breakings forth of this love of his, which he bore towards them from
everlasting.

3. As to its duration, it is to eternity; “having loved his own, which were in the world, he
loved them unto the end,” (John 13:1) his love is invariable, unalterable, and
unchangeable; it is like himself, “the same yesterday, to-day, and for ever;” all the waters
of sin and corruption cannot extinguish it; nor can any creature in heaven, earth, or hell,
separate his people from it.

4. As to the degree of it, it is the greatest love, “greater love hath no man than this, that a
man lay down his life for his friends,” (John 15:13) but Christ’s love is greater than this,
for he hath laid down his life for enemies, and even whilst they were such: here is great
love for great sinners, shewn by a great person, one who “thought it no robbery to be
equal with God:” and this he shewed by giving himself a ransom for them; such is the
greatness of this love, that it cannot fully be expressed by men or angels.

5. As to the quality of it, it is the nearest; that of the nearest relations and friends to each
other as of a parent to a child, of an husband to a wife, of brothers, or friends, to each
other, are but faint resemblances and mere shadows of this; all fall short of painting and
expressing to the life the nature of this love.

6. As to the pattern or form of it, it is as the Father’s love to him; “as the Father hath
loved me; (says he) so have I loved you,” (John 15:9) as the Father loves Christ, as
mediator, with an everlasting, unchangeable, and inseparable love, so does Christ love his
people. What surprising grace is this, that Christ should love us with such a love! when
there is no comparison between him, who is the object of the one, and them, who are the
objects of the other; when we contemplate this amazing love, conceptions fail us to
comprehend it, words fall short of expressing it; in eternity only will those surprising
mysteries of grace be unfolded to us.

7. As to any instance of love, none can be compared: with it, it is unparalleled; that of
Jonathan’s to David, of one friend’s dying for another, and of those brave Romans who
died for their country, which history furnishes us withal, can by no means equal or come
near it; scarcely for a righteous man will one die, peradventure for a good man some
would even dare to die, says the apostle, Romans 5:7, 8 where he alludes[5] to the division
of the Jewish nation into three parts, which were these; First, There were µyqydx, or
righteous persons, who kept to the external letter of the law, and did, as they imagined,
what that required, but would do no more. Secondly, There were others called µydysj,
or good men, who were bountiful and liberal to the poor, and did more than the law
required in repairing the temple and maintaining of sacrifices, etc. But, Thirdly, there
were another sort who were called µy[çr, or wicked and ungodly persons, who had no
regard to the law, profligate wretches, the refuse of the people. Now for one of these
righteous ones, says the apostle, scarce any would die, because what he had done, he was
obliged by the law to do; peradventure for one of these good men, one to whom he had

been kind and liberal, a person would even dare to die; but who will die for the other sort,
the wicked and ungodly? not one; but God commendeth his love towards us, in that
while-we were yet sinners, Christ died for us; O matchless and unparalleled love!

8. As to its effect upon the hearts of sinners, it is surprising, comfortable, and rejoicing;
for souls, when but just let into it, begin that wonder which will last through out an
endless eternity; they now place an ecce, a behold before it, and say as the Jews did of
Christ, in regard to Lazarus, behold how he loved him! O how has he loved me, and me!
says one and the other; what manner of love is this! it is surprising, wonderful, passing
the love of women, as David said concerning Jonathan’s; and it being shed abroad in the
heart by the Spirit of God, fills the soul with an universal pleasure, with a joy
unspeakable and full of glory; the manifestations and discovery of it bear up the soul
under all the trials of life, and make it long to be in glory, that it may have its fill thereof,
wherefore it is no wonder the church here prefers it to wine, which,

Secondly, We shall now consider, The church had a real value for Christ’s person, and
therefore must needs esteem his love; his person being, to her, the chiefest among ten
thousands, his love must be preferable to all others; she hath tasted a real sweetness in it,
and hath seen the vanity and emptiness of all earthly enjoyments, and therefore prefers it
to wine; by which. is intended the most sumptuous banquet, with all the dainties, and
delightful entertainments thereof: nothing is so valuable as the love of Christ; O how
excellent is thy loving kindness! says the Psalmist, it is better than life, Psalm 36:7. and
63:3. and all the comforts, pleasures, and profits thereof. I will now endeavor to shew, in
a few particulars, wherein this love of Christ is better than wine.

1st, It is preferable to it for its antiquity; good old wine is accounted the best; and
therefore Christ says, No man having drunk old wine, straightway desireth new: for he
saith, the old is better, Luke 5:39. Age makes wine better, but not oil, as Plutarch
observes.[6] Now no wine is comparable to this of Christ’s love, for its antiquity; for, as
has been already shewn, it is a love which commences from everlasting; it does not bear
date with time, but was before time was, and will be when time shall be no more. The
Jews[7] often speak of wine, that has been reserved in the grape ever since the creation of
the world, which, they imagine, they shall drink in the earthly kingdom of the Messiah;
but this wine of divine love was laid up and reserved in the heart of Christ long before the
creation of the world: this excels all other wine for its antiquity.

2dly, It is preferable to wine for its purity; no wine so pure and unmixed as this of
Christ’s love; it is wine on the lees well refined, free from all the dregs of deceit,
hypocrisy, and dissimulation; it is a love unfeigned, a pure river of water of life.

3dly, It is better than wine, and is preferable to it for its freeness and cheapness; wine is
not every one’s liquor, every one’s purse cannot reach it, especially in some countries;
but this wine of Christ’s love, is to be had without money, and without price, than which
nothing can be cheaper; nor is any thing freer, for it is freely shed abroad in the hearts of
God’s people, by the Spirit.

4thly, For the plenty of it, it is preferable to wine; wine, as it is dear, so it is scarce in
some places; but this, as it is cheap, and to be had freely, so there is plenty of it: in the
marriage at Cana of Galilee, there was want of wine; but there is no want thereof in this
feast of love, which Christ has made for his spouse and bride: this is a river, nay, an
ocean of love, which flows forth in plentiful streams to poor sinners.

5thly, It is preferable to wine in the effects of it.

1. Wine will revive and cheer a man that is of an heavy heart, and therefore it is advised
to be given to such, Proverbs 31:6, yet it will not bring a man to life that is dead; but such
is the nature of Christ’s love, that when it is conveyed into the heart of a sinner, dead in
trespasses and sins, it makes him alive; for whenever it is a time of love to a poor sinner,
it is also a time of life; nay, it not only conveys life, but it maintains and supports it and
keeps souls from dying; he that has had it shed abroad in his heart, by the Spirit, shall
never die the second death.

2. Wine may remove a worldly heaviness, or a sorrow on the account of worldly things,
the things of time; but not of spiritual heaviness, or a sorrow on the account of the things
or another world, the things of eternity; but the manifestation of Christ’s love to the soul,
can remove this sorrow and heaviness, and fill it with a joy unspeakable and full of glory,
and give him that ease, comfort, and satisfaction of mind, he is wishing for:

3. If a man drinks never such large draughts of the wine of Christ’s love, it will never hurt
him, when other wine, with excessive drinking of it, not only wastes the estates, but
consumes the bodies, and destroys the health of men; but of this a man may drink freely
and plentifully, without doing himself any hurt; nay, it will be of considerable advantage
to him, and therefore says Christ, in chapter 5:1. Eat, O friends, yea, drink abundantly, O
my beloved.

No wonder then that the church was so desirous of enjoying Christ’s presence, and
having the manifestations of his love to her soul, seeing his tore is thus better than wine;
besides, it may be observed that she makes use of this as an argument with him to obtain
her request; and in so doing, shews what a value she had for the love of Christ, how much
she esteemed it, as also what it was she expected and sought after, in desiring communion
with him.

 

ENDNOTES:

[1] Midrash, Targum, R. Sol. Jarchi, and K. Aben Ezra, in loc.

[2] whyp twqyçnm uno tantum, vel altero de osculis oris fui, Michaelis. So Gusset.
Comment. Hebrews p. 446.

[3] Salmuth in Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215.

[4] zydwd amore tri, Pagnius Mentanus, Junius and Tremellius, Piscator, etc.

[5] Vide Godwin’s Moses and Aaron, 1. 1: c 9.

[6] Sympos. 1. 7. p. 702

[7] Tarquin in Song of Solomon 8. 2. and Zohar in Genesis fol. 81, 4.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 3.

Because of the savor of thy good ointments, thy name is as ointment poured
forth; therefore do the virgins love thee

 

The church having mentioned the excellency of Christ’s love, as the reason why she
desired such intimate communion with him, proceeds in these words to take notice of his
savory ointments and precious name; which were both so delightful, fragrant, and
odorous, that even the Virgins, those chaste creatures, were ravished, and had fallen in
love with him; and therefore it was no wonder that she, who was his spouse and bride,
should express her love to him, and be so desirous of his company. In these words we
have,

I. The savor of Christ’s ointments expressed.

II. The fragrancy and preciousness of Christ’s name declared:

III. The influence that all this has upon the hearts of the virgins, in attracting their love to
Christ: therefore do the virgins love thee.

I. The savor of Christ’s ointments is here expressed by the church, as having knowledge
of them herself, and as having observed the effect of them upon the hearts of others. By
ointments we are to understand the graces of the Spirit of God, that oil of gladness with
which Christ, as mediator, is anointed above his fellows; this was poured out without
measure upon him; it is like the precious ointment upon Aaron’s head, that ran down
upon his beard, and went down to the skirts of his garments; for this being poured upon
Christ, the head, descends to all his members, from him they receive that anointing,
which teacheth all things. In explaining these words, I will endeavor,

First, To shew why the graces of the Spirit in Christ, or in his members, are compared to
ointments.

Secondly, Why they are called Christ’s ointments.

Thirdly, In what sense they are said to be good. And,.40

Fourthly, What is meant by the savor of them.

First, I shall endeavor to shew why the graces of the Spirit, either in Christ or in saints,
are compared to ointments.

1st, With the holy anointing oil, which was made according to a divine prescription and
direction, kings, priests, and prophets were formerly anointed, and thereby installed into
their several offices: thus Saul, David and Solomon were anointed to be kings; thus Aaron
and his sons were anointed to be priests; and thus E1isha was anointed prophet in the
room of Elijah: now, as with this anointing oil these were anointed, and thereby installed
into their offices; so Christ, with the anointing oil of the Spirit, was anointed, and thereby
installed into those offices which he has taken upon him, and bears for the good of his
people; it is with this he is anointed to be king, and is set over God’s holy hill of Zion; it
is with this he is consecrated a priest for evermore, to offer sacrifice, and make
intercession for transgressors; and this same Spirit being upon him, he is anointed
therewith a prophet to “preach good tidings to the meek.” Christ: as the glorious God-
man, was anointed and installed into his office as mediator, from eternity; his human
nature was anointed with the Holy Ghost, at the time of its conception in the virgin’s
womb; and more visibly at his baptism, when the Spirit descended upon him as a dove;
and still more gloriously at his ascension to, and session at the Father’s right hand, when
he received from him the promise of the Spirit, and was made or declared to be both Lord
and Christ: and it is with the same unction that saints are by him made kings and priests
unto God; kings, because grace reigns in their hearts now, and they shall reign with
Christ in glory, for ever hereafter; priests, “to offer up spiritual sacrifices acceptable to
God by Jesus Christ.”

2dly, With this holy anointing oil, all the vessels of the tabernacle were anointed and
made fit for use; to which saints may be compared, who are chosen vessels, vessels of
mercy, that were fore-ordained for glory; now these, in their natural state, are not fit for
their master’s use; yet when anointed with this unction, they are not only fit for their
master’s present use here,, but are prepared for glory hereafter; the saints having the oil
of grace, as well as the lamps of profession, are ready to go in with the bridegroom,
whenever he comes and calls for them.

3dly, Anointing with oil was made use of for ornament; “it makes the face to shine,” as
the Psalmist says, Psalm 104:15. Christ, as man and mediator, is adorned with the grace
of the Spirit; he is “fairer than the children of men;” and the reason is, because “grace is
poured into his lips;” he has a larger measure of this “oil of gladness” than others, and
therefore is “the perfection of beauty;” he is “white and ruddy, the chiefest among ten
thousand;” and as Christ is, so the saints are adorned herewith, and become beautiful in
his eye, being “all glorious within:” by this grace they are purified and prepared, and so
presented as a chaste and beautiful virgin to Christ.

4thly, Anointing with oils or ointments was used for cheering and refreshing guests at
festivals, being very useful for this purpose in hot countries; the smell of which was very
delightful and pleasing;[1] hence Solomon says, “Ointment and perfume rejoice the heart;”
(Prov. 27:9) and for this reason Mary brought ointment and anointed the feet of Jesus, to
cool and refresh them while he sat at meat: these ointments, or graces of the Spirit, are
the oil of gladness, both to Christ and to his people; in the exercise of them, he, as man,
was delighted and refreshed, and so are his saints; the grace of the Spirit is, to them; the
oil of joy for mourning; he, by his sweet influences and delightful operations on their
souls, powerfully draws forth grace into exercise, and thereby administers much comfort
to them; they are oftentimes filled with joy and peace in believing, being made to abound
in hope through the power of the Holy Ghost.

5thly, Ointments are useful for mollifying and healing wounds, Isaiah 1:6. these being
applied, soften hard tumors, break them, and then heal them; the hearts of sinners are
hard and obdurate, being swelled with pride, vanity, and conceit of themselves; bat the
ointments of divine grace being applied, softens them, breaks these hard swellings, makes
their hearts contrite, and then heals them: Christ, the great physician, acting herein, like
the good Samaritan, who had compassion on the wounded man, and bound up his
wounds, pouring in oil and wine.

Secondly, We will now consider why these ointments are said to be Christ’s.

1st, They are of his making; as he is God, he has an all-sufficiency of grace in himself,
underived from any other, and is the author of all grace; this excellent composition is all
his own; this ointment is made and prepared by his own hand; the holy anointing oil,
though of God’s prescribing, yet it was not of his making, though according to the
composition of it, no other was to be made; but these ointments are not only prescribed,
but made by him, that is God; and none can make, according to the composition thereof;
which shews the excellency of them.

2dly, He is the subject of them; as God, he is the author and maker, but, as mediator, they
are communicated to him; they are poured into him, and upon him without measure; it
pleased the Father, that in him should all fullness dwell; they are his, not only because
made by him, but because they are in his possession; he is anointed with them above his
fellows.

3dly, They are his, because he has a right to dispose of them; they are his own as God,
being the maker of them; and they are his own as mediator, being given to him;
wherefore he may do what he will with them, as indeed he does; he gives these ointments
to whom he will, and he gives them freely and plentifully; he has a fullness of all grace in
himself, and from thence saints receive grace for grace. This ointment being poured
plentifully upon the head, runs down freely to all the members; these ointments are first
Christ’s, and then they are ours; he composed them as God, for our use and service, and
they were given to him as mediator, for that purpose; grace in Christ, and grace in us, are
of the same nature, though not of the same degree: grace in us is as in its streams, but
grace in Christ is as in its fountain; it is but a small measure we have, but it is an infinite,

and inexhaustible fullness that is in him; which may serve to recommend Christ to us, and
direct us where to go for these oils or ointments.

Thirdly, They are said to be good ointments, or oils; some oils are better than others, and
some places produced better than others: Tekoah was the chief place for oil in Judea, and
the next to it was Regab beyond Jordan;[2] no doubt but Solomon had the best. The oils or
ointments of the true Solomon are best of all. And of ointments there were various
sorts,[3] as of roses, lilies, almonds, nard, myrrh, saffron, etc. and Syria, a neighboring
country to Judea, was famous for some sorts of ointments, from whence Solomon might
be supplied.

1st, They are good in their own nature — are an excellent composition, there is no
ingredient in them but what is good; grace, as wrought in us, is called some good thing
toward the Lord God of Israel; it is a good work, which being begun, shall be performed
until the day of Christ.

2dly, These ointments are both made, and applied by a good hand; for he that has made
them,, and he that anoints us with them, is God: The ingredients are net only good, but
they are put together by a skillful hand; this unction is made by, and received from the
Holy One.

3dly, They are good in their effects: they are good to make the face to shine, to adorn the
saints, revive and refresh them; they are good to soften hard hearts, and heal wounded
spirits; they are good to anoint the eyes with, and thereby recover, continue, and increase
sight.

4thly, They are good in the believers esteem; they have had experience of their nature and
effects; and can write probatum est upon each of them; and therefore highly value them,
and with very good reason. For,

5thly, These ointments are exceeding rich and costly. The holy anointing oil was rich and
costly, being made of the. principle spices, but not to be comps, red with these; the
ingredients of which are preferable to gold and silver, to rubies, and all things that can be
thought of or desired; these are precious, rich, and costly ointments indeed.

6thly, Which makes them still more valuable, they never lose their efficacy; dead flies
cause the ointment of the apothecary to send forth a stinking savor; corrupt it so that it
loses its virtue, and becomes good for nothing; grace cannot be lost and perish in the
saints; the anointing, which they receive, abides in them; it is. an immortal seed, a well of
living water, springing up into eternal life; and notwithstanding the dead flies of their sins
and corruptions, yet they cannot make the ointment of grace send forth a stinking savor;
corruptions do, but grace never will; it is not indeed always in exercise, but it never will
lose its nature or its virtue; the saints lamps shall never go out, being supplied with oil
from that fullness of it that is in Christ;

Fourthly, These ointments are said to have a savor in them; precious ointments have a
fragrancy[4] a sweet savor in them, very delightful; a greater savor has the grace of Christ
to a believer, who savors not the things of men, but the things of God; for, as the natural
man, he receiveth not, that is, he savors not, the things of the Spirit of God, for they are
foolishness, unsavory and insipid things unto him: these ointments can no more be savory
to a carnal man, than food can be relishing to a man of a vitiated taste, or music be
delightful to a deaf man, or colors pleasant to one that is blind; for as the one wants his
taste, the other his hearing, and the third his sight, so this man wants his smelling, and
therefore these ointments cannot be savory to him; but they are so to the believer, who
has his spiritual smelling; now by the savor of these ointments, is intended the
manifestation of Christ’s grace unto the soul; the sense and perception which souls have
of it, and their interest in it, fill them with pleasure and delight; and it was this which
made the virgins love Christ, and the church so desirous of his company. There is an
emphasis on the word thy; thy good ointments, none so odorous, so savory, and of so
grateful a smell as his; as lovers used to admire and commend each others ointments, by
which they sought to recommend themselves.[5]

II. The church in these words declares the fragrancy and preciousness of Christ’s name,
when she says, that his name is as ointment poured forth. It will be proper to enquire
what is intended by the name of Christ, and in what sense that may be said to be as
ointment poured forth.

1st, By the name of Christ may be meant his person, this being not an unusual way of
speaking in the scripture; thus in Revelation 3:4. “Thou hast a few frames,” that is,
persons, “even in Sardis,” etc. and in Matthew 12:21 “and in his name shall the Gentiles
trust,” that is, in the person of Christ shall the Gentiles trust; so here thy name is as
ointment poured forth, that is, thy person is as delightful, grateful, and odorous to me, as
the pouring forth a box of ointment; thou art altogether lovely to me, thy whole person is
so; every thing in thee is engaging, and thou hast every thing to render thee desirable to
me; all beauty, power, wisdom, and grace, are in thee, that it is no wonder the virgins
love thee; for not only thy mouth, but all of thee is lovely and desirable.

2dly, By it may be intended some one, or any of those names by which he is called. As,

1. The Messiah or Christ, which signifies anointed. So that in comparing it to ointment,
there may be an allusion to the signification of the name itself, and may more particularly
point out which name is intended, even the name Messiah, to which Christ, in the New
Testament, answers; which, though not very frequently met with in the Old Testament,
yet was well known to the ancient Jews, as appears from their Targums, where it is made
use of in upwards of sixty places, in which the Redeemer is treated of;[6] and as it was
well known, so it was highly esteemed of by them; they expected him who was to redeem
Israel, under this title and character; and when he was come, and had revealed himself
unto some, in an exulting manner they said one to another, We have found the Messiah,
which is, being interpreted, the Christ; that name had been always precious to the saints,
who waited for the consolation of Israel, and was then like a box of ointment poured
forth, exceeding grateful, delightful, and refreshing to them.

2. Another name by which Christ is called, and which may be said to be as “ointment
poured forth,” is the name Jesus, which signifies a Savior, and was given him, because he
“saves his people from their sins.” Christ is, in the everlasting gospel, revealed as a
Savior; it is therein declared, that the design of his coming into the world was to save
sinners, and that he has obtained eternal salvation for them, and is both able and willing
to save the chief of them; the discovery the gospel makes of him is exceeding delightful
and pleasant to awakened sinners. This name Jesus, a Savior, how sweet is it to such who
have seen the exceeding sinfulness of sin, themselves lost and undone thereby, and in a
perishing state and condition! the news of a Savior are good news and glad “tidings of
great joy” unto them; the discovery of it is like the breaking open a box of ointment, and
pouring it out; it at once removes the filthy stench of sin from the sinners nostrils, and
that sadness and sorrow of heart which arise from the guilt of it upon the conscience.

3. Christ’s name, Immanuel, may be said to be as “ointment poured forth,” which
signifies “God with us;” and there are two things in it which make it like “ointment
poured forth,” that is, exceeding odorous and grateful to believers.

(1.) That he is God; hence they know, and are well assured, that he is able to save them;
that the work is not too heavy for him; that he has not undertaken that which he is not
able to accomplish, which they would have reason to believe, if he was only a creature:
from hence they comfortably conclude, as well they may, that all he did was efficacious,
and answered the purposes for which it was done; as that his sacrifice was effectual to
atone for and expiate sin; his blood to procure the pardon of it, and thoroughly cleanse
from it; his righteousness to justify from all sin, and render them acceptable in the sight
of God; and all this, because they are the sacrifice, blood, and righteousness of one that is
God. From this name they also gather, that he having taken the care and charge of them,
is able to keep them from falling; and that none is able to pluck them out of his hands, no
more than they can separate them from his heart, which they could not be so assured of,
was he a creature.

(2.) Another thing which makes this name like “ointment poured forth,” is, that he is
“God with us;” God dwelling and conversing with us, God in our nature, God manifest in
the flesh; hence it appears, that he who is the great God, and our Savior, is near akin to
us, and we to him; being “flesh of his flesh, and bone of his bone,” we are both of one
and the same nature, and therefore he is not ashamed to call us brethren; and his
assuming our nature, gives him a right, as well as makes him a proper person to be our
Goel or Redeemer, whereby all the blessings, which he procured in this nature, are
communicated to us, and not to angels; now what makes this name still more sweet,
savory and delightful, is, that he, who is Immanuel, God with us, God in our nature, is,
and will be on our side; and if God be with us, and for us, who shall be against us?

4. Christ’s name, “the Lord our righteousness,” may be said to be as “ointment poured
forth,” by which he is called, Jeremiah 23:6 this is exceeding grateful, sweet and precious
to a poor sinner; one who has seen his own righteousness as filthy rags, and as an unclean
thing, how does he value Christ as the Lord his righteousness! he counts all things but
loss and dung, in comparison of him, and desires only to be found in him, and in his

righteousness, and not in his own; but what makes this so exceeding precious to him, is,
because it acquits from all sin, and secures from all wrath and condemnation, and renders
him spotless, unblameable, and irreproveable in the sight of God.

5. Any, or all of those names of Christ, in Isaiah 9:6 may be said to be as “ointment
poured forth,” they being exceeding precious and delightful to believers; such as
wonderful, counsellor, the mighty God, the everlasting father, and prince of peace.
Christ’s name “Wonderful,” is so; he being wonderful in his incarnation and grace, in his
person and offices, in his works, relations and characters; this emits a sweet odor to
believers, even like a box of ointment opened to them: and so is his name “counsellor;”
under which character he acted from everlasting, consulting with the other two persons,
our eternal welfare in the ancient council of peace; and still continues to Bear this
character, which he makes good, by giving to us the best advice and most wholesome
counsel, and this he does freely and faithfully: his name, “the mighty God,” carries in it
as much sweetness and comfort to the believer, as it does greatness and majesty; and that
endearing title, the “everlasting Father,” who, as such, loves his children with an
everlasting love, and has made everlasting provisions for them, and takes everlasting care
of them, fills those he stands thus related to, with the utmost pleasure: and that noble
character, the “Prince of Peace,” which he bears on the account of his having, obtained
peace by “the blood of his cross,” for rebellious sinners, so sweetly diffuses the odor of
his grace, that it charms and captivates the believer’s heart. The names of true lovers are
dear to each other, to which the allusion is; they love to hear their names mentioned,
which are as precious ointment, as delicious nectar.[7] Or else,

3dly, By Christ’s name, we may understand his Gospel; thus, the apostle Paul is said to
be a chosen vessel, to bear the name of Christ before the Gentiles, that is, to preach his
gospel to them; he was a vessel full of the precious ointment of the gospel, and his
preaching of it was the pouring of it forth, which was exceeding grateful to poor sinners,
The gospel to some, is like a box of ointment shut up; it is hid unto them, they know it
not, it is a sealed book, a hidden mystery, an unpleasant story, and unsavory words; it
sends forth no other savor than that “of death unto death;” but unto others, it is like a box
of ointment opened, and poured forth, which diffuses and spreads a sweet and delightful
odor abroad. The ministers of the gospel make manifest the savor of Christ’s knowledge
in every place where they are sent, and become to some the “savor of life unto life;” they
open the box, and pour forth the ointment of the gospel, which coming with power, is
received with pleasure; and being “worthy of acceptation,” it sheets with it in the hearts
of awakened sinners.

4thly, By the name of Christ, may be intended the fame which was, and still is spread
abroad of him: some Jewish writer,[8] expound it of a good name or good report, which
Solomon says, “is better than precious ointment,” (Eccl. 7:1) and then the sense is this,
“such is the fame that is spread abroad of thee, of thy greatness and goodness, of thy
beauties and excellencies, that even those who have only heard of thee by the hearing of
the ear, and to whom, at present, thou art not known by sight, have fallen in love with
thee.” In the days of Christ’s flesh, his name was renowned, his fame was spread far and
near, for the good he did to mankind, in healing the sick, and curing all manner of

diseases; for the surprising miracles which he wrought, and for the work of the ministry,
which he was engaged in; his matter being excellent and divine, words of grace and
wisdom, such as “never man spake;” and his manner of delivery being with power and
authority: and now his fame is great, and an excellent report is spread abroad of him,
through the preaching of the everlasting gospel, for the mighty achievements of his grace,
and what his arm of Almighty power has done, in working out, and bringing in salvation
for poor sinners; as also for those peculiar blessings of grace, which souls daily receive
from him, as well as for those personal excellencies which are in him; now such a report
going abroad of him, his name being thus “as ointment poured forth,” the virgins love
him, souls flock after him, and come unto him. Which brings me to consider,

III. The influence that all this has upon the hearts of others; “therefore do the virgins love
thee.” In explaining which clause, I shall endeavor,

1st, To show who are meant by the virgins.

2dly, Give some account of the nature of their love and affection to Christ.

1st, Let us consider who are intended by the virgins. Some think carnal professors are
here meant, who are called virgins in scripture, though foolish ones; but their, love is not
real, such as this seems to be in the text: others have thought that they are the uncalled
and unconverted among the Gentiles, who are not yet espoused to Christ; but they rather
appear to be true believers in Christ, by their love to him, for “faith works by love;” and,
perhaps, persons lately converted are intended, whose love to Christ is generally warm
and lively, and their affections strong, not having as yet met with those chills, nor
attended with that coldness and indifference, which too often, and too soon befall God’s
children: the first love is the best and strongest, but oftentimes cloth not last tong warm
and lively, being gradually chilled with the aboundings of corruption within, and the
snares of the world without; though, perhaps, all true believers, whether of a later or of a
longer standing, may be understood here, and may be justly called virgins,

1. For their chaste and strict adherence to Christ, their only husband, to whom they are
espoused; “I have espoused you to one husband,” says the apostle, “that I might present
you a chaste virgin to Christ;” (2 Cor. 11:2) these being betrothed to him in
righteousness, in loving-kindness, in mercies, and in faithfulness, know, own and
acknowledge him as their Lord and husband, and steadfastly adhere to him as such; he is
a head, both of eminence and influence to them; to him they hold, and him alone they
submit unto as such; he is the Savior of the body, the church, and they acknowledge him
to be theirs, and will have no other. Their language is, “Ashur shall not save us, neither
will we say any more to the works of our hands, Ye are our gods.” They make use of
none, as the mediator between God and them, either as a mediator of redemption, or of
intercession, but the Lord Jesus Christ; him they know and love, to him they have given
up themselves, and by him they will abide, as their head and husband, their Savior and
Mediator.

2. For the singleness of their love and affection to Christ. Their love is not common to all;
it is not bestowed upon any creature, but purely reserved for him who alone deserves it;
they can every one of them say, “Whom have I in heaven but thee? and there is none on
earth that I desire besides thee,” (Ps. 73:25). Christ requires all their love, he will admit of
no rival in it, and they are heartily willing to bestow it all upon him. Those who love any
creature, or creature-enjoyment more than Christ, or equally with him, are not worthy of
him, nor worthy to be called by the name of virgins.

3. For their incorruptness in the doctrine of faith: this is what the apostle seems to have a
regard to, when he declared his fervent desire to present the Corinthians, as a chaste
virgin to Christ; he was jealous, lest they should be seduced through the subtlety and
craftiness of ill-designing men, and their pure minds be corrupted and drawn aside “from
the simplicity that is in Christ;” lest they should be polluted with error, and so not answer
the character of virgins, which they had hitherto borne, and which he earnestly wished
might continue with them. Now virgins are such, who having received, “hold fast the
faithful word, as they have been taught;” whose souls having been nourished up in the
words of faith, and of good doctrines and established therein, cannot be moved from
thence, but will earnestly contend, and strive together “for the faith once delivered to the
saints.”

4. For the truth and sincerity of their worship: they are such who “worship God in spirit
and in truth;” who make the word of God, and his will therein revealed, the rule to act by,
in all solemn and social worship, and not the authorities, customs, and inventions of men;
and when they are concerned in any part of religious worship, their desires are, that their
hearts and souls may be engaged therein, they are not of those who draw near to God
with their mouths, and with their lips honor him, but have removed their hearts far from
him, and their fear towards him, taught by the precepts of “men;” for as they have not
committed spiritual whoredom, which is idolatry, so they serve the Lord with pure spirits;
they desire that whatsoever they do, more especially in divine worship, might be done in
faith, from a principle of love to God, and according to his word and will: these are they
who are said not to be defiled with women, for they are virgins; “these are they which
follow the Lamb whithersoever he goeth;” (Rev. 14:4) in every ordinance and institution
of his, which he in his word has pointed out unto them, and marked out for them.

5. For the purity of their lives and conversations; they hold “the mystery of the faith,” not
merely notionally and y a profession of it, but “in a pure conscience,” and hereby “adorn
the doctrine of God, our Savior;” their garments are, in some measure, kept from being
spotted with the “pollutions of the world,” and which they also frequently wash and make
“white in the blood of the Lamb.” Besides, that “grace of God, which bringeth salvation,”
(Titus 2:11, 12) that is, the doctrines of grace, which bring the news of salvation by
Christ, to poor sinners, “teach them, that denying ungodliness and worldly lusts, they
should live soberly, righteously, and godly, in this present world;” which, through the
mighty power of God’s grace, they are in some measure enabled to do.

6. For their fairness and beauty. Virgins being fair and beautiful, believers are therefore
compared unto them; for though they are black in themselves, yet they are comely in

Christ; though full of spots in themselves, yet, as considered in him, they are “all fair, and
there is no spot” in them: through that comeliness, which he has put upon them, they are
a perfection of beauty, and being so, are the delight of Christ, and wonder of angels.

7. For their gay and costly attire; and yet modest behavior. Virgins, in their youthful days,
if modest, though their attire is gay and splendid, suitable to their age; yet are of a decent
and becoming behavior. Believers are richly attired: these virgins appear in cloth of gold,
“in raiment of needlework,” curiously wrought, which cannot be matched; they are
decked with all kinds of ornaments, with bracelets, chains, rings, and jewels; they have
on the glorious robe of Christ’s righteousness, and are adorned with the various graces of
the Spirit, which make their behavior decent and modest; for they are not proud and
haughty, one of their ornaments being that “of a meek and quiet spirit;” they have low,
mean; and humble thoughts of themselves; suitable to their character is their carriage and
deportment; for though they are so richly clothed, and so nearly related to the King of
kings, yet, like their Lord, are meek and lowly.

Secondly, I shall now proceed to give some account of the love which these virgins bear
to Christ: in doing which I shall,

1st, Give some account of the nature of it.

2dly, Shew from whence it arises. And,

3dly, How it manifests itself.

1st, Let us consider the nature and properties of it,

1. It is a superlative love which souls bear to Christ; it: exceeds and excels their love to
all creatures, or creature-enjoyments. Christ loves them above all others, and they love
him more than all persons or things besides; of all that claim a share in their love, as none
deserves, so none has a greater interest therein than himself,

2. It is universal; they love all of Christ, and all that belong to him; they love him in his
person, and in all his offices, relations, and characters, which he has took upon him, and
by which he is pleased to manifest himself unto them: they love all his saints, be they
high or low, rich or poor, and by whatsoever character or denomination, they are
distinguished, if it appears that his grace is but wrought in their hearts, and they bear his
image and superscription; they love all his commands, ordinances, and institutions; they
“esteem his precepts concerning all things, to be right,” and are not partial in their
obedience thereunto,

3. It is, or at least ought to be, constant and faithful, as his is to them, and as Jonathan’s
was to David: we should love him in adversity, as well as in prosperity, at all times;
nothing should separate our love from Christ, as nothing can separate his love from us.

4. It is, or ought to be, fervent and ardent; and so it is usually at first conversion, as has
been already observed; and this is called in scripture, the “first love,” which the church at
Ephesus was blamed for leaving: not that she had lost her love to Christ, but the fervency
thereof was much abated; she began to grow cold and lukewarm in her affections, which
is too often the case of God’s people, through the prevailing of corruptions, and an
immoderate desire and pursuit after the things of this world; “because iniquity shall
abound,” says Christ, “the love of many shall wax cold.” (Matthew 24:12)

5. Where there is true love to Christ, it is always hearty and unfeigned: the virgins, true
believers, love him “with all their heart, and with all their soul;” they love him “in
sincerity,” and from their very hearts can appeal to Him, who is the heart-searching and
rein-trying God, as Peter did, and say, “Lord, thou knowest all things, thou knowest that I
love thee,” (John 21:17). Here is no deceit, dissimulation or hypocrisy in their love;
though it may be sometimes weak and languid, yet whenever it exerts and shews itself, it
is real and hearty; these love not “in word only,” “neither in tongue, but in deed and in
truth.”

2dly, It will be proper to enquire into the springs and causes of this love, and to observe
from whence it arises. And,

1. It springs and arises from a sight of Christ’s loveliness: an unbeliever sees no beauty in
Christ, wherefore he should desire him; there is nothing in him lovely to a carnal eye; but
one that is “made light in the Lord,” and has but a glimpse of “the King in his beauty,”
his heart is won, his soul is ravished and drawn forth in love to him; he admires and
desires him above all, and cannot be easy without an interest in him.

2. From a view of his suitableness, as a Savior; the believer not only sees personal and
transcendent excellencies in him, which ravish him, but special blessings, which are
proper for him; he beholds him as “full of grace and truth;” he smells a sweet savor in his
ointments, and that name Jesus, a Savior, becomes exceeding precious to him; he views
all righteousness and strength, peace and pardon, light and life, joy and comfort, grace
and glory, and all things appertaining: to salvation, every thing to make him comfortable
here, and. happy hereafter, in Christ; and therefore says, as David did, “I will love thee, O
Lord, my strength,” (Ps. 18:1).

3. From a sense of his love and manifestation of it to their souls; “we love him,” says the
apostle, “because he first loved us;” (1 John 4:19) our love is not the cause of his, but his
is the cause of ours; and it is not merely his loving us, bur the shedding it abroad in our
hearts by his Spirit, which draws out our love to him; for though he loved us, yet if he
had not some way or other manifested it to us, and overcome our hearts with it, we
should still have remained enemies to him; but his giving us the sense and perception of it
in our hearts, is what has drawn us to himself, and will keep us there.

4. From a view of union and relation to him; how can persons do otherwise than love
him, when they see themselves so nearly united to him, as to be “members of his body, of
his flesh, and of his bones?” How can they but love him, when they view him standing in

and filling up the relations of an indulgent father, a tender husband, a loving brother, and
faithful friend unto them?

5. This is more and more increased by enjoying communion with him; the more intimate
a believer is with Christ, the oftener he sees him, the more frequent visits he receives
from him, and the greater acquaintance and fellowship he has with him, the more he
loves him; every sight of him, visit from him, and enjoyment of his presence, add fresh
strength and fervency to his love; John, the beloved disciple, who leaned on Christ’s
bosom, and had intimate communion with him, had his heart filled with love to him, and
wrote the rues; largely of it. But,

3dly, I shall now endeavor to shew how this love manifests itself: and it does so,

1. By a regard to Christ’s commands and ordinances; “If ye love me,” says Christ, keep
my commandments; for he that hath my commandments and keepeth them, he it is that
loveth me,” (John 14:15-21) that is, he that hath my commandments written upon his
heart, by the finger of the Spirit, according to the tenor of the covenant of grace, and is
enabled to keep them by the assistance of my grace and Spirit, he it is that shews his love
to me; and therefore, as you say, you love me, shew it by an observance of my
commands: and all that love Christ will do so, according to the measure of grace
received; they will love the place of divine worship, and have a respect to all his
ordinances and institutions; for all his tabernacles are amiable and lovely to them.

2. By a regard, to his truths, the doctrines of the gospel; they receive the truth in the love
of it, and value it more than their “necessary food;” they highly esteem the preachers of
it. and cannot bear to hear one truth of the gospel spoken against.

3. By a regard to his people; they love the saints, who love Christ, they delight in their
company, and take pleasure in conversing with them; they are the “excellent in the earth,
in whom is all their delight,” and indeed, where there is no love to the saints, there can be
no true love to Christ; for, as the apostle John says, “he that loveth not his brother, whom
he hath seen, how can he love God, whom he hath not seen?” (1 John 4:20).

4. By a regard to his presence; a soul that loves Christ, values the presence of Christ;
nothing so desirable to him as that is: and when he has lost sight of Christ, cannot be easy
without him, but seeks here and there until he has found him whom his soul loves: he
thinks himself never more happy, than when he has Christ’s presence, and never worse
than when he is without it.

5. This love manifests itself, by parting with and bearing all for Christ: a soul that truly
loves Christ, will part with all that is near and clear to him, for him; he will forsake his
own kindred, and his father’s house; he counts Christ “the pearl of great price,” and is
therefore willing to quit all he has, that he may but enjoy that; he leaves all, as the
disciples did, and follows Christ; and resolves, some what will, that Christ’s God shall be
his God, and Christ’s people his people, and where Christ lodges he will lodge, and
where he goes he will follow, and cleave close to him, as Ruth did to Naomi. Moreover,

he is not only willing to leave and lose all for Christ, but also to bear all for him, that he
is pleased to lay upon him, and call him to; he is willing to suffer reproaches, afflictions,
and persecutions for the sake of him and his gospel, and to bear any cross whatever he
thinks fit to enjoin him; all which he would never be willing to submit to, was not his
soul filled with love to Christ; and such a love as this, which springs from such causes,
and manifests itself in these ways, is exceeding grateful to Christ, as appears from chapter
4:10.

 

ENDNOTES:

[1] Non to illius anguentorum odor, non vini anhelitus, etc, Cicero. Orat. 28. c. 7.

[2] Misn. Menachot, c. g. f. 3.

[3] Athenaei Deipnosophist, 1, 15. c,.II, p, 688, 689. Clement, Alex, Pedagog 1. 2 p. 183.

[4] Abundant vino, unguentorum fragentia. Valer. Maxim. 1. 9. c. 1. extern. 1.

[5] Nam ominium auguentium odos prae tua natura est. Plauti carculio 2c fc. 2. v. 5..375

[6] Vide Buxtorf. Talm. Lex. p. 1268, 1269, etc.

[7] Nomen nectari dulcius beato. Martial. Epigr. 1. 9. cp. 9.

[8] R. Sol. Jarchi in loc. So Lyra. Vide Targum in loc.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 4

Draw me, we will run after thee: The King hath brought me into his
chambers. We will be glad and rejoice in thee: We will remember
thy love more than wine; The upright love thee.

 

The church having taken notice of the excellency of Christ’s love, the savor of his
ointments, and preciousness of his name, which made the virgins, her companions, love
him; she persists in and continues her request, for communion with him, in these words;
in which we have,

I. A petition; “draw me.”

II. An argument which she makes use of to obtain this request; “we will run after thee.”

III. The request granted to her, which is acknowledged by her; “the King hath brought me
into his chambers.”

IV. The effects thereof, or the influence which this had upon her; “we will rejoice,” etc.

I. Here is a request or petition made by the church to Christ; “draw me.” What she
intends hereby will be proper to consider. And,

1st, There is a powerful efficacious drawing of soul to Christ, at conversion, when God
calls a poor sinner by his grace, brings him to Christ, enables him to venture upon him,
and believe in him for life and salvation; which is what Christ speaks of in John 6:44
when he says, “No man can come to me, except the Father which has sent me, draw
him.” A soul’s coming to Christ for life, is not the produce of power and free-will in man,
but of the grace of God in drawing, though it is not effected by force or compulsion; it is
true, the sinner, in his natural estate, “is stout-hearted, and “far from righteousness,”
averse to Christ and the way of salvation by him; but by mighty grace, this stout heart is
brought down. and made willing to submit to God’s way of salvation; this obduracy is

removed, and hardness of heart taken away by him, who has promised to take away the
stony heart, and give an heart of flesh.” Unconverted sinners are indeed unwilling to
come to Christ for life; but those who belong to the election of grace, are made “willing
in the day of Christ’s power:” the manslayer did not more willingly flee from the avenger
of blood, to the city of refuge, than a sinner, sensible of sin, and the danger of his state,
does to Christ for salvation; for though a soul is not brought to Christ; by the power of his
free-will, yet he is not brought against his will: drawing does not always suppose force
and compulsion; there are other ways of drawing besides that. Thus the fame of a skillful
physician draws many people to him; thus music draws the ear; love the heart; and
pleasure the mind; as the poet says, “Trahit sua quemque voluptas.” Nor is this done by
mere moral suasion, which is what ministers use; knowing the terrors of the Lord, they
persuade men: but if the mighty power of grace does not attend their ministry, not one
soul will ever be converted; though they represent the joys of heaven and the terrors of
hell, in never such a lively manner; speak in never such moving strains, and use the most
powerful arguments to win upon souls; yet they will stretch out their “hands all the day,
to a gainsaying and disobedient people;” they will return with a “who hath believed our
report?” the arm of the Lord not being revealed unto them. God does not act as a mere
moral cause in man’s conversion; he does not only propose an object, and then leave the
will to choose, but powerfully and effectually works both to will and to do of his own
good pleasure; for this drawing is accomplished by the secret and invisible power of his
mighty grace: and in this sense is the word used, in Judges 4:7 when Deborah tells Barak,
that the Lord had promised, saying, “I will DRAW unto thee, to the river Kishon, Sisera,
the captain of Jabin’s army, with his chariots and his multitudes, and I will deliver him
into thine hands;” that is, “I will have the hearts of kings, generals, and captains of armies
in my hands, and can turn them as the rivers of waters, whithersoever I will,” will
powerfully and invisibly work upon, move and incline Sisera’s heart to lead his army to
the river Kishon, where I will give an instance of my power and goodness in delivering
him into thine hands. Thus God powerfully and invisibly works upon the hearts of
sinners, bends their wills, slays the enmity of their minds, allures and draws them to
Christ, “suavi omnipotentia, & omnipotente suavitate,” “by a sweet omnipotence, and an
omnipotent sweetness;” and this he does by revealing Christ unto them, in all his beauty
and loveliness, discovering the love of Christ unto their souls; by the kind invitations of
his grace, the precious and encouraging promises of the gospel, and the special teachings
of his Spirit; all which is an evidence of his everlasting love; for it is, because he hath
“loved them with an everlasting love; therefore with loving kindness” he hath “drawn”
them; this is also a fruit of Christ’s death; “I, if I be lifted up from the earth,” says he,
meaning his elevation upon the cross, “wilt draw all men unto me;” (John 12:32) that is,
all that the Father hath given me, and has promised, shall be gathered to me, and whom I
shall shed my blood for. Moreover, it is likewise an indication of the weakness and
impotence of sinners, seeing they cannot come unless they are drawn; and sufficiently
destroys the notion which advances the free-will and power of the creature in conversion:
but I apprehend that this is not the drawing intended in this petition, for thus the church
had been already drawn.

The Septuagint read it, “They have drawn thee: at the smell of thine Ointments, will we
run”;[1] that is, the virgins have loved thee, and shewn their love to thee; and this has so

took with thine heart, that it has drawn thee after them, they have thy company, which I
want; but by the smell of those ointments, which thou carriest about with thee, I, and
others, will run after thee, till we find thee: so that Christ, according to this version and
sense of the words, is the person drawn, and not the person petitioned to, to draw; though
the latter seems best to agree both with the Hebrew text, and the sense of the words.

R. Aben Ezra thinks that they are the words of the virgins, who, every one of them,
desire, saying, “draw me;” we,” every one of us, “will run after thee;” but they seem
rather to be the words of the church, desirous of more intimate communion with Christ;
for there is,

2dly, A drawing to nearer communion with Christ, which believers oftentimes want, and
are desirous of, and which the church had enjoyed; as appears from the following clause
in this verse; in which she declares that “the king had brought her into his chambers,”
where he conversed with her, and disclosed the secrets of his heart to her: now this
petition of hers for nearer communion with him, supposes,

1. A distance between Christ and her; not a distance with regard to union; for believers
being one with Christ, they never are, nor can be distanced from him; they are always in
this sense, “a people near unto the Lord;” nor is there a distance of affection, for “having
loved his own, which were in the world, he loves them to the end;” they can never be
separated from his love, seeing they are engraven as a seal upon his heart: but this is a
distance as to communion; and, in this sense, Christ does sometimes stand at a distance,
and hides himself from his people; as appears by their frequent complaints of it, they then
thinking themselves forsaken and. forgotten by him.

2. This petition shews her uneasiness in this condition, and therefore she says, “draw
me;” not but that sometimes believers are lukewarm and indifferent; for falling asleep
upon a bed of security, they become insensible of their condition, and therefore
unconcerned about it; but when they are awakened, and find their beloved gone, their
souls are troubled, and being impatient of delay, though in the night, as the church in
chapter 3 arise from their beds, and in “the streets and broad ways” seek him, whom their
souls love.

3. This request shews the sense she had of her own inability to attain to a state of nearer
communion with him: “when he hides his face, who can behold him?” when he stands at
a distance, who can come near him? if he is pleased to withdraw his presence, there is no
commanding it; the light of his countenance, the enjoyment of his presence, and
fellowship with him, are as much the instances of his distinguishing and sovereign grace,
and as much depend upon his sovereign pleasure, as the first workings of grace itself; we
can no more enjoy the one at pleasure, than we could effect the other; the same Spirit that
wrought grace in us at first, must give us access into Christ’s presence; we need now the
same bands and cords of love to draw us to Christ, as then we did.

4. It signifies the apprehension she seems to have of danger; draw me, or I shall be drawn
away: believers may be sometimes under fearful apprehensions of being drawn away by

the corruptions of their nature, the snares of the world, and the temptations of Satan;
though they can never be drawn totally and finally from Christ. He has, by the cords of
love, drawn them to himself; and though they may not always experience it, yet he will
never leave his people till he has brought them safe to glory.

5. It shews that high value and esteem she had for communion with Christ, which makes
her so earnestly importune that blessing, and use such pressing and repeated instances for
the enjoyment of it; this was the “one thing” she earnestly desired and sought for, yea,
preferred to all other enjoyments. Moreover,

II. Here is an argument made use of to obtain this request; “We will run after thee:” or
else it may be considered as the end of her asking this favor; “draw me,” that we may
“run after thee.”[2] Lord, do thou draw, that we may run, which we cannot do, unless thou
dost; but if thou wilt, we shall run after thee. Here is a change of persons in these words;
first she says, draw me, and then we will run after thee; by whom are meant, she, and the
virgins her companions; the church, and particular members: every one in their stations
would act with more life and vigor upon such drawings. “We will run after thee;” this is
not a running to Christ, as sinners do under apprehension of danger, as to a city of refuge,
and saints, as to a place of protection, safety and security; but this is a running after him:
Christ is the fore-runner who has gone before us, and left us an example, both in doing
and suffering, as the fulfiller of righteousness, and the great captain of our salvation; and
we must follow him the Lamb, whithersoever he goeth; and not only follow, but run. Our
life is frequently, in scripture, called a race; Christ is the mark we must press after;
heaven is the prize we should have in view; and the way or stadium in which we should
run, are Christ’s commandments; though our running therein, or performing them, is not
the cause of our obtaining the prize; for “it is not of him that willeth, nor of him that
runneth, but of God that sheweth mercy;” yet running herein is our duty; which supposes,

1st, Cheerfulness, readiness, and willingness; then, says David, “will I run the way of thy
commandments, when thou shalt enlarge my heart;” (Ps. 119:32) that is, I shall observe
them more cheerfully, readily and willingly; it will remove that backwardness that is in
me to duty.

2dly, Swiftness; “I made haste, and delayed not, to keen thy commandments,” (Ps.
119:60) says the same psalmist such obedience as this, though far more perfectly than we
are capable of, do the angels perform in heaven.

3dly, Strength; and this we have not; but there is fullness of it with Christ; who, whilst we
are waiting on him, is pleased to renew our strength, so that we “mount up with wings as
eagles, and run and are not weary, and walk and do not faint.” Now this is the effect of
that drawing, without which there is no running; we cannot set one step forward unless he
speak to us, much less can we run, unless he draw us.

III. Here is an account of the request being granted, which she observes with pleasure,
“the King hath brought me into his chambers;” though others read it, “Let the King bring
me,[3] or, O! that the King would bring me, etc.” and so take it as a continuation of her

desires after communion with Christ; but this is for want of knowledge in the Hebrew
language, as Mercer observes: others think that the past tense is put for the future, and so
read it, “The King shall or wilt bring me,” etc as being expressive of her faith, that she
should enjoy what she was desirous of. Junius renders it, “When the King shall have
brought me,” etc. and so carries in it the nature of a promise, as to her and her virgins
future behavior upon the enjoyment of such a blessing; though I think it is much better
rendered by our translators, “The King hath brought me,” etc. and so signifies her
enjoyment of the mercy she sought after. Wherein are three things to be considered,

1st, Who this King is, that brought her into his chambers.

2dly, What chambers those are, which he brought her into.

3dly, What is meant by his bringing there, or what this phrase is expressive of.

1st, Who this King is, not Solomon, for “a greater than Solomon is here,” but the Lord
Jesus Christ, who is kat ejxoch<ouv by way of eminency, called, “The King”:[4] who is the
King of the whole world, the King of the kings of the world, and the king of saints; he
has, as he is God, an universal empire over all worlds, heaven, earth, and hell; and, as
Mediator, has a kingdom given him by his Father, which he has purchased with his own
blood, and by the mighty conquests of his grace, has brought into subjection to himself;
in this kingdom he enacts laws for the subjects thereof, by which they are governed and
kept in order; he subdues all their enemies, sin, Satan, and the world, protects them from
all dangers; encourages his loyal and faithful subjects; courteously receives them,
graciously takes notice of all their petitions, and supplies them with every thing needful
for them: now this kingdom, which Christ, as Mediator, is possessed of, is of a spiritual
nature, and managed in a spiritual way; it is kept in peace, being governed in wisdom and
righteousness; and will continue for ever, when all other rule and authority shall be
thrown down. But,

2dly, What chambers are these which this king is said to bring her into? Not the temple,
into which Solomon introduced the people of Israel, which is the sense[5] some give of the
words; though there may be an[6] allusion to the temple, and the chambers thereof, of
which mention is made, 1 Chronicles 28:11, 12 and more especially to the holy of holies,
which was inaccessible to any but the high priest; as that, which was typified by it, is to
any but Christ the high priest, and those who belong to him, to whom he gives access,
and who have boldness and liberty to enter into the holiest of all, by the blood of Jesus:
nor do I think that by them are meant those everlasting mansions of peace and rest, which
are in Christ’s Father’s house, which he is preparing for his spouse, and bride, and into
which he, ere long, will introduce her, where they will keep an everlasting nuptial feast;
for at present she could not say, that she was brought thither, though she might be assured
of it, that she should, by those kind intimations of his love unto her; therefore it seems
better to understand them either,

1. Of those chambers of intimate communion and fellowship; which Christ sometimes
brings his people into, and of which they are exceeding desirous: this inestimable

blessing Christ frequently grants to his people in his ordinances; for he does not always
suffer them to stand without, in the outer courts, but sometimes takes them into his inner
chambers, where he discloses the secrets of his heart unto them, gives evident intimations
of his love, and fills their souls with divine consolation: or else,

2. The doctrines of the gospel, which contain the unsearchable riches of Christ, and the
mysteries of his grace) which he brings his people gradually into, and shews them those
things which eye hath not seen, neither hath ear heard, nor the heart of man conceived
of:[7] He took me, as if she should say, into his chambers, and there more thoroughly
instructed me into his mind and will; gave me to know more fully the mysteries of the
kingdom; opened all the treasures of his grace, and shewed me all his riches, and glory
contained therein. Now this sense suits well with a practice much used by the Jews, who
frequently taught in chambers, where they also met together to converse about, and
determine matters in religion, as fully appears from their writings;[8] and we have many
hints in the New Testament, which confirm it; it was in such a chamber that Christ kept
the passover, and instituted the Lord’s Supper, and gave there a discovery of the nature of
his death and sufferings to his disciples: in such a room the disciples met together, after
his ascension; and in such an one Paul preached till midnight. But,

3dly, What is meant by being brought into these chambers; or what does this phrase
import, or express?

1. On Christ’s part.

(1.) An acknowledgement of her to be his bride; he having espoused her to himself, and
solemnized the marriage among her friends, which was the Jewish custom, takes her
home to himself as his spouse and bride, to live and converse with him; leads her into his
chambers, and there unlocks all his treasures; shews her all his riches and glory, and puts
her into the possession of them.

(2.) It imports wonderful condescension in him, that he, who is the King of kings, should
vouchsafe to regard such a worthless creature, as the church is in herself; and much more
espouse her to himself, and in such a kind, loving and familiar manner, give her access to
his person, and all he has, and grant her such intimate communion and fellowship with
him.

(3.) It shews us, that all our nearness to, and communion with God, are in and through
Christ; it is he that gives us “access into the grace wherein we stand,” and leads us into
the presence of his Father; he is our only way of access unto him, and acceptance with
him.

2. On her part; they being her words, shew,

(1.) That she does not ascribe this to herself, but to his powerful and efficacious grace;
she was conscious of her own inability, and therefore makes application to him, and,
having obtained her desires, acknowledges it to the glory of his grace; who “brought, or

caused her to come,” as the[9] word may be rendered, notwithstanding all difficulties and
obstructions which lay in the way.

(2.) This she does with thankfulness, in an exulting manner, as this way of speaking
testifies, and the following words declare: what was before matter of prayer, is now the
subject of praise; she owns, with gratitude, as became her, the mercy she had received.

(3.) It seems to be in a boasting way and manner that she speaks. Believers are allowed to
glory in the Lord, and boast of what he has done for them, and manifests to them, that his
grace may be magnified, others take notice of it, and they be encouraged in their
addresses to him: the church here might have an eye to the virgins or daughters of
Jerusalem.

IV. We have, in these words, the effects or consequences of the church’s enjoying this
valuable blessing, as they appear in her or her members, or her daughters, “the virgins.”

1st, Gladness and rejoicing in Christ; “we will be glad and rejoice in thee.” The several
clauses of this text, some think, should be considered thus;[10] the first clause, “Draw me,”
as the words of the church; the next, “We will run after thee,” the chorus of the virgins;
then the church again says, “The King hath brought me into his chambers;” and after that
the virgins, “We will be glad, etc.” but whether the church, or the virgins, or both, are
here intended, it is certain, that this is the language of believers, of whose joy Christ is the
object: they rejoice, not in themselves, neither in their works, nor graces, nor frames, but
in the Lord Jesus Christ: this is one part of the character which the apostle gives of true
believers; they are such who “rejoice in Christ Jesus, and have no confidence in the
flesh,” (Phil. 3:3).

1. They rejoice in his person, in his greatness, fitness, fullness, and glory, as he is God
and man in one person; for, being so, he is able to be their Savior, a proper person to be a
Mediator, has all fullness of grace treasured up in him, and appears to be “the brightness
of his Father’s glory, and the express image of his person;” a view of, and communion
with, such an one, must needs fill the believer with “a joy unspeakable and full of glory,”

2. They rejoice in what he has done for them; he is the Lord Jehovah, “who has done
great things for them, whereof they are glad;” he engaged as their surety in the
everlasting covenant, and in the “fullness of time” assumed their nature, finished and
made reconciliation for their sins, satisfied Divine Justice, fulfilled a righteous law,
brought in and clothed them with an everlasting righteousness, procured the pardon of all
their sins; and, in short, has secured all grace and glory for them; and when they consider
all this, they cannot but be glad and rejoice in him.

3. They rejoice also in what he is unto them, as well as in what he has done for them; he
stands in and fills up all relations to them; he is their “everlasting Father,” their kind and
loving brother, their tender and indulgent husband, their constant and faithful friend, and
indeed, their “all in all;” he is every thing unto them, for he “of God is made unto them,
wisdom, righteousness, sanctification, and redemption;” and when they consider him

under all these endearing characters and relations, it is no wonder that they are heard to
say, “I will greatly rejoice in the Lord, my soul shall be joyful in the God of my salvation,
etc.”

2dly, Another effect of the church enjoying such intimate communion with Christ, is a
remembrance of his love; “We will remember thy love more than wine.” I have already,
on verse 2. shewn you the preferableness of Christ’s love to wine and shall not here
repeat it, but only shew,

1. What it is to remember Christ’s love.

2. Why we should, and why every believer will do so.

1. What it is to remember it.

(1.) It is so to record it in our minds, as not to forget it we should, with David, call upon
our “souls, and all that is within us, to bless his holy name, and forget not all his
benefits;” (Ps. 103:1, 2) and more especially we should not forget his love, from whence
they all spring.

(2.) We should often meditate upon it; which would not only serve to advance the glory
of divine love; but would sweetly ravish our souls, raise our affections, inflame our love,
and quicken our faith.

(3.) We should constantly observe that ordinance, which Christ has appointed for this
purpose, namely, the Lord’s Supper; it being his design in the institution of it, that we
should remember him, his broken body and precious blood, and particularly his special
love, which appeared in all.

(4.) We should so remember it, as to have our desires more strongly after it, and our
affections more firmly fixed upon it: Christ’s love is excellent and valuable; it is
preferable to life itself, and all the comforts of it; and a frequent revolving it in our minds
will enlarge our desires after a greater knowledge of it, and heighten our value for, and
esteem of it.

(5.) We should so remember it, as to exercise faith in it; for it will bring us but little
comfort, and do us but little service, unless we can, in some measure, appropriate it to
ourselves, saying, with the apostle, “He hath loved me, and hath given himself for me;” it
will afford us no solid joy and comfort, that he has loved others, if we have no reason to
hope and believe that he hath loved us; for it is faith’s viewing a peculiar interest in this
love, that fixes a sense of it more firmly upon the mind.

(6.) It then appears, that this is uppermost in our minds, when we speak and make
mention of it to others; and, indeed, that should be the subject of our discourse now,
which will be the delightful theme of glorified saints to all eternity. But,

2. Why should we, and why will every believer remember Christ’s love, value and
esteem it more than wine?

1. Because it is worthy of remembrance, in its own nature, and in its effects, as has been
already shewn; it is “better than wine;” it is great and glorious, stupendous and
unparalleled, matchless and boundless, everlasting and unchangeable; it “passeth
knowledge, and is the source and spring of all the grace we now receive, and of all the
glory we are expectants of.”

2. It would be ungrateful in us not to remember it; should we be unmindful of, and forget
this love, and the benefits which spring from it, we should be justly chargeable with the
vile sin of ingratitude; and it might be very pertinently returned upon us, what Absalom
said to Hushai, “Is this thy kindness to thy friend?” (2 Sam. 16:17).

3. Because he hath remembered us, and that “in our low estate, because his mercy
endureth for ever;” even when we were in the depths of sin and misery, could not help
ourselves, and were so far from having any love to him, that we were in open rebellion
against him; yet such was his amazing love to us, that he raised us “beggars from the
dunghill, washed us from our sins in his own blood,” and made “us kings and priests to
God and his Father; and shall we not remember? can we be forgetful of this love?

4. A remembrance of it promotes our own comfort and edification, serves to make sin
odious and detestable, and is oftentimes useful to excite and revive grace, to banish our
doubts and fears, and make the person of Christ more precious to us.

3dly, Another effect or consequence of the church’s being brought into the chambers of
near fellowship and communion with Christ, is, that the love of his church and people is
the more drawn forth to him, who here go under the character of upright ones, “the
upright love thee;” or, according to the Hebrew text, “uprightnesses love thee;”[11] the
abstract for the concrete; which intends upright men, or men of uprightness, as being the
persons who love Christ; unless with R. Sol. Jarchi, we take it to be expressive of the
sincerity of their love, and so read it, “in uprightnesses, or with an uptight love they love
thee:” R. Aben Ezra thinks it is the adjective of wine, before-mentioned, and intends the
excellency, sweetness, and incorruptness of it, as in chapter 7:9 and the sense then is this,
“we will remember thy love more than wine, yea, more than uptight wine,” or wine that
goes down sweetly, “do they love thee:” though I rather think it intends the character of
the persons who love Christ. I have already, on the preceding verse, shewn the nature of
this love, with which souls love Christ, from whence it springs, and how it manifests
itself; and shall now only consider the character of those persons who are here said to
love him, namely, upright ones; and they are,

1. Such who are said to be “upright in heart,” of whom mention is made in Psalm 124:4.
“Do good, O Lord, to them that be good, and to them that are upright in their hearts;”
such are they who have a work of grace wrought upon their souls; whose hearts are right
with God, and desire to worship him with their whole hearts; who live by faith on Christ,

and his righteousness, and whose words and actions are without dissimulation; such are
“Israelites indeed, in whom there is no guile.”

2. Who are of an upright conversation, as in Psalm 37:14. These are they who walk
according to the rule of God’s word; they are not partial in their observance of his
commands, but have a regard to them all; they make a conscience of avoiding lesser, as
well as greater sins; and in all their obedience to the divine will, seek the honor and glory
of God; and what they do, they do in faith, and from a principle of love to God and
Christ. Junius understands this clause of the sincerity and uprightness of the love of the
church and her friends to Christ, and reads it in connection with the former thus, “We will
remember thy love more than wine, and whosoever most uprightly love thee;”[12] that is,
whoever bear a sincere affection to thee will do the same.

 

ENDNOTES:

[1] Eilkusa>n de etc. Sic legunt Origen. Theodor & Ambros, in Sanct in loc.

[2] hxwrn occurramus, so some in Marckius.

[3] Eisagaetw me, Symmachus; introducat me, Marckius.

[4] So the Cabalistic Doctors interpret the King, when put alone, of Tiphareth, the
bridegroom, Lexic. Cab, p 536.

[5] Brightman and Cotton, in loc.

[6] Vide Bishop Patrick, in loc.

[7] So Theodoret, and Tres Patres, in loc.

[8] Vide Targum in Cant. 3, 4. and Tract. Sabbat. in Misnah, c. 1, § 4.

[9] ybaybj me venire tecit.

[10] Vide Bishop Patrick in loc.

[11] µyrçym ejuqu>thv Sept. Rectitudines, Ar. Mont.

[12] Quicunque rectissime diligunt te, Jun.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 5.

I am black, but comely; O ye daughters of Jerusalem,
as the tents of Kedar, as the curtains of Solomon.

 

The church in the preceding verses had directed her speech to Christ, where we have
observed the request she makes, and the success of it, and also the comfortable and
grateful frame of Spirit produced by it: here she turns herself to “the daughters of
Jerusalem,” and gives an account of her person and state, and delivers her mind to them
in this and the following verse. Wherein may be considered,

I. The persons she speaks to, “the daughters of Jerusalem.”

II. The character which she gives of her herself.

III. The reason of her so doing.

I. The persons she speaks to, are “the daughters of Jerusalem:” and seeing these are
frequently mentioned in this Song, it will be necessary to consider who are meant by
them. R. Sol. Jarchi would have them to be the Gentiles, who, he says, are so called,
because Jerusalem shall be the metropolis of all nations, according to Ezekiel 16:61. “I
will give them unto thee for daughters;” and that they are, in the same sense, “the
daughters of Jerusalem,” as the towns of Ekron are called in Joshua 15:45. “the daughters
of Ekron; but it is much better to understand them of particular churches, of which,
“Jerusalem that is above,” or that “general assembly, and church of the first-born, whose
names are written in heaven,” is the mother; though I rather think, young converts are
intended by them, who, perhaps, had not as yet joined themselves to the church, though
they had a very great respect for her, as is manifest from chapter 5:9 they seem to be very
weak, and their knowledge of Christ but small, yet desirous of knowing him and seeking
him with her. (See chapters 5:8 and 6:1) And it is very evident, that not only the church,
but Christ also, had a very great respect for them, from chapter 3:9, 10, 11. They were her

friends and companions, distinct from mother’s children, mentioned in the following
verse, and were far from being enemies either to Christ or his church.

II. To these persons she gives a character of herself.

1st, She makes a concession that she was black.

2dly, Notwithstanding asserts that she is comely. And,

3dly, Uses some similes to express both by, “as the tents of Kedar, the curtains of
Solomon.”

1st, She ingenuously and frankly acknowledges that she was black. This is not to be
understood literally of Pharaoh’s daughter, whom Solomon had married; and whose
mother, Grotius conjectures, might be an Arabian, and so these words be expressive of
her natural complexion; but this is not intended, nor, perhaps, is there so much as an
allusion to it; but rather to a shepherdess, or keeper of vineyards, made black by lying in
the fields, as the following verse seems to intimate. The Targum applies it to the people
of Israel, when they made the calf, and says, that then “their faces became as black as the
Ethiopians, that dwell in the tents of Kedar; but when they returned, by repentance, and
were forgiven, the brightness of the glory of their countenances was increased, as the
angels:” but the words are expressive of the spiritual estate and complexion of the church
of Christ, and of all believers in him; who may be said to be black, and comely; black by
sin, comely by grace:[1] Black,

1. Upon the account of the many spots, blemishes, and infirmities; for though they are
fair and spotless, as considered in Christ, yet they are black and full of spots, as
considered in themselves; sin dwells in them and they are sometimes overcome, and
carried captive by it; it is always present with them; this body of sin and death, they carry
about as their burden; neither will they be rid of it in this life; for “if we say that we have
no sin, we deceive ourselves, and the truth is not in us”; the most holy and righteous man
on earth is not without it; every one is both disturbed and defiled with it, and therefore in
this sense may be said to be black; and so the[2] Jewish doctors expound it, of the sinful
actions and evil works of the congregation of Israel.

2. The church of Christ may be said to be black, oftentimes on the account of those
swarms of hypocrites and heretics that appear in it; there have always been more or less
of them in the church, in all ages, which have been “spots in their feasts of charity.”
There was a Cain in Adam’s family, a Ham in Noah’s, an Ishmael in Abraham’s, an Esau
in Isaac’s, and a Judas among Christ’s disciples; these goats have always been among
Christ’s sheep, these tares grow up among his wheat, and will do so, till he shall divide
the sheep from the goats, and take his fan in his hand, and thoroughly purge his floor.
Now upon the account of these, and the several heresies, schisms, and divisions, which
frequently arise, and are made in the church of Christ, she may be said to be black: And
also,

3. By reason of the persecutions and reproaches of the world, which the church of Christ,
and all believers in him sustain; for they that “will live godly in Christ Jesus must suffer
persecution” of one kind or another; if not confiscation of goods, fines, imprisonments,
racks, tortures, yea death itself, which in some ages of the world, have been the lot of
God’s children, yet, at least, loss of their good name, credit, and reputation; for if they are
loved by Christ, they must expect to be hated by men; if they have peace in him, in the
world they must have tribulation; they may be sure of being vilified by the world, and
backbited and reproached by carnal professors; and this is what the church seems to
ascribe her blackness to, in the following verse. So in Zohar,[3] this blackness is, by the
Jews, expounded of the captivity of the people of Israel.

4. She may be said to be black, with sorrow and mourning; black color not only being the
habit of mourners, but does also, in scripture, express grief and sorrow itself. See
Jeremiah 8:21 and Jeremiah 14:2. The sins and corruptions of God’s people, oftentimes
put them in this mourning habit; as David says, when he was under a sense of his
manifold iniquities, “I go mourning all the day long,” (Ps. 38:6) or nearer the Hebrew, “I
go in black all the day long;”[4] the coldness, hypocrisy, and formality of professors, give
them much uneasiness: the many errors and heresies among them, and the persecutions
and reproaches, both of the world and carnal professors, produce this black hue and
mournful color.

5. They are black in the eyes of the world, which indeed is no wonder; for the men of the
world see no beauty nor comeliness in Christ himself, and therefore not any in his people;
they being, in their eyes, mean, abject, and contemptible, despised by them, and
accounted as the refuse and “off-scouring of all things.” But notwithstanding all this she
could say,

2dly, That she was comely, that is, beautiful and desireable,[5] having graceful features,
and a just symmetry and proportion. Now the church, and every believer in Christ, may
be said to be comely.

1. By the imputation of Christ’s righteousness, whereby they are justified from all sin,
and stand spotless and irreprovable in God’s sight; their own righteousness is as filthy
rags, and rather detracts from, than adds to their comeliness; but Christ’s righteousness
being that “fine linen, clean, and white,” with which being arrayed, they are “adorned as
a bride for her husband,” they appear perfectly comely through the comeliness which
Christ has put upon them; they are no ways comely in themselves, but in Christ they are a
perfection of beauty.

2. By the sanctifying grace of the Spirit, whereby they are made new creatures; Christ is
formed in their hearts, and they are conformed to him, who is the “first born among many
brethren;” his image is impressed upon them, and all the parts of the new man are in a
just proportion in them, though not grown up to their perfection; and thus being made
partakers of the divine nature, and appearing in the beauties of holiness, they are all
glorious and comely within.

3. Believers are so in their church-state, having fellowship with Christ, and with one
another, walking together in, and according to the commands and ordinances of Christ
Jesus: a church of Christ, in gospel order, is beautiful for situation; all her tabernacles are
amiable and lovely; and enjoying the presence of Christ in them, is “beautiful as Tirzah,
comely as Jerusalem, and terrible as an army with banners.” O how comely are the saints
in their goings in Zion! a more lovely sight than this can scarce be seen; they are then like
a “company of horses in Pharaoh’s chariots.”

4. However black believers may be in the eyes of the world, they are certainly comely in
the eyes of Christ; who often, in this song, calls his church his “fair one,” and “the fairest
among women;” however undesirable she was to others, she was very desirable to him;
her eyes, cheeks, lips, teeth, head, hair, neck, etc. are commended and praised by him; so
much beauty and comeliness appeared in her, that his heart was even ravished with her;
and so long as he thinks her comely, it matters not what opinion others entertain of her.

3dly, She makes use of some similes to express both her blackness and her comeliness,
“as the tents of Kedar, as the curtains of Solomon.” Some think[6] that these refer to both
parts of her character; and suppose that the tents of Kedar, though they were mean and
abject without, yet were full of wealth and riches within; and a number of them together
made a fine appearance, as Dr. Shaw relates they now do;[7] and that Solomon’s curtains
or hangings had an outward covering, which was not so rich and valuable as that within;
and so are both designed by the church to represent unto us, that though she was mean
and abject in the eyes of the world, yet she was rich, glorious, and beautiful within: the
outside of a believer is only seen by the world, and they judge of him accordingly; his
inside is hid from them, as the riches of Kedar’s tents, and the fineness of Solomon’s
curtains were from those who viewed the outside only; though I rather think her
blackness is designed by the one, and her comeliness by the other.

1. For her blackness she compares herself to the tents of Kedar. Kedar was the second
son of Ishmael (Gen. 24:13), whose posterity dwelt in the deserts of Arabia (Isa. 42:11),
and their employment being to feed cattle (Isa. 60:7), they dwelt in tents (Ps. 120:4, 5),
which were made of hair-cloth, and that of goats hair; which being always exposed to the
sun and rain, were very black, looked very mean and contemptible:[8] they had no other
houses but these; and because they always, dwelt in them, removing and pitching them at
pleasure, therefore they were called Scenites.[9] Now the church compares herself to these
mean, black and despicable tents, on the account of the sins and infirmities of herself, the
carnality and hypocrisy of others, the many errors and heresies she was vexed with, as
well as the persecutions and reproaches of men, which oftentimes oppressed her, as has
been already observed.

2. For her comeliness, she compares herself to the curtains of Solomon. The Septuagint
read it, wjv derreiv Salwmw>n, as the skins of Solomon; and so the Vulgate Latin
likewise; which version Gilbert Foliot[10] following, in his Exposition of this place, says,
it is not to be understood of the skins of sheep, goats, or any other animal, but of the very
skin of Solomon himself; who being a rich king, and living deliciously, he supposes was
very comely and beautiful; to whose fine skin he thinks the church here compares herself,

to set forth her comeliness: but this is much better referred by Alcuin, his countryman, to
the skins of slain beasts, of which, he thinks, Solomon made tents for himself; though it
seems rather to intend those rich hangings of tapestry, which Solomon had, either about
his bed, or in the several apartments of his house; which, no doubt, were very rich, costly,
and glorious, he being so great and wealthy a prince: or his garments, as Theodoret, see
Matthew 6:29; and therefore the church, on the account of her perfect comeliness, thro”
Christ’s righteousness put upon her, and the curious and embroidered work of the Spirit
of God in her, as also her walk in gospel-order, compares herself to these curtains or
hangings. Moreover, by a metonymy, may be understood, both in this and the preceding
comparison, the persons who dwelt in Kedar’s tents, and Solomon’s courtiers, who lived
in those apartments of his which were so richly hung; the former being black, and the
latter dwelling in the palace of a wealthy king, and faring deliciously, were no doubt,
plump and comely: though neither Solomon nor any of his courtiers, could come near the
church for beauty and comeliness; and to this sense agrees Junius’s version of the text.[11]
But,

III. Let us now consider the reason of her giving this account of herself to the daughters
of Jerusalem: her design seems to be to obviate what might be objected by, and remove
whatever might be discouraging in her to the daughters of Jerusalem, those young
converts; they might object to her, Thou talkest of being brought into the king’s
chambers, and having nearness of access unto him, how can it be, that one so black as
thou art, should be taken notice of by so great a person, and have such nearness to him,
who appears to be so mean and so unworthy thereof? To this she answers, by granting,
that she was black in herself, but yet was comely, through his comeliness; in him she was
prepared as a bride adorned for her husband; and it was this that gave her the favor and
acceptance she had with him.

Again, It might be objected, How canst thou be cheerful, when thou art so black, loaded
with persecutions and afflictions, and hated and despised by all? This she obviates by
observing, that the world could not see her inward glory, and therefore passed a wrong
judgment upon her; and that the unseen glory, riches, beauty, and perfection in Christ,
supported her under all reflections, persecutions, and reproaches.

Also the sins and infirmities which they saw in her, as well as the sufferings she was
exposed unto, might stumble those young converts, and be a means to deter them from
the ways of Christ, and joining with his church and people; and seeing there was danger
of this, therefore she informs them of her beauty as well as of her blackness; of her grace,
as welt as of her corruptions; of her glory, as well as of her sufferings; and in doing this,
her design is to engage and encourage them to go with her; in all which, she discovers her
strength of faith in Christ, and his righteousness, notwithstanding all her sins and
sufferings; of which she gives a farther account in the following verse.

 

ENDNOTES:

[1] Nigra per naturam, formosa per gratiam, Aug. de Tempore, Serm. 201, p. 354. tom.
10. Fuses per culpam, decora per gratiam, Ambros. In Psalm 118. octon. col. 881. tom.
2.

[2] R. Sol. Jarchi and R. Aben Ezra, in loc.

[3] In Exodus fol. 6. 1. and in Leviticus fol 25. 1.

[4] ytblh ddq atratus pergo, Jun.

[5] hwag optabilis, Pagninus, Montanus, Tig. Verf. Mercer. So Aben Ezra.

[6] Mercer. in loc.

[7] Travels, p. 222. ed. 2.

[8] Vide K. Sol. Jarchi, and R. Aben Ezra in loc.

[9] Nomadas, insestatoresque Chaldaeorum, Scenitae claudunt, et ipsi vagi, sed a
tabernaculis cognominati, quae ciliciis metantur, ubi libuit, Plin. 1. 6. c. 28. Arabes
nobiles monte Casio, qui Scenitae causam nominis inde ducunt, quod tentoriis
succedunt, nec alias domos habent; ipsa autem tentoria cilicina sunt; its nuncupant
velamenta e caprarum pills texta. Solin. Polyhist. c. 46.

[10] This Gilbert Foliot was bishop of London, and lived in the 12th century, in the
reign of King Henry II. whose Exposition, together with the Compendiun of Alcuin,
his countryman were published by Patricius Junius, in 1638.

[11] similis sim, Scenitis Kedarenis, at similis sum inhabitantibus, aulaea Schelomonis.
Vide Joseph. Antiq. 1. 8. c. 2.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 6.

Look not upon me, because I am black, because the sun hath
looked upon me: My mother’s children were angry with me; they
made me the keeper of the vineyards but mine own vineyard
have I not kept.

 

The church, here continues her discourse to the daughters of Jerusalem: And,

I. Desires of them, not to look upon her.

II. Gives a reason why she would not have them do so, because I am black; of which
blackness she assigns several causes; some of which are mot, near, others more remote.

1st, “Because the sun had looked upon her.”

2dly, “Her mother’s children were angry with her.”

3dly, “They had made her the keeper of the vineyards.”

4thly, This occasioned a neglect of her own; mine own vineyard have I not kept; all
which produced this blackness in her; for it was not her true and native color.

I. She desires the daughters of Jerusalem not to look upon her; which may be understood,
either, 1. Of a look of scorn and disdain:[1] she was now in suffering circumstances,
surrounded with a variety of enemies, exposed to a multitude of troubles, and liable to
many failings and infirmities; for which reasons she might be jealous of falling under
their scorn and contempt, and therefore says, Look not upon me. The meanness, poverty,
and sufferings of the saints, render them contemptible to the world; and the failures and
imperfections of their lives are oftentimes thrown in their teeth, and this, too often, by
professors themselves; but this we should be very careful of, that we do not treat our
fellow-Christians after such a manner: we should be far from slighting a believer under

sufferings, or carrying with a disdainful air to a fallen saint; for we should consider, that
we also are in the body, and liable to the same temptations. Or else, 2. It means a curious
and prying look into her failings and infirmities; conscious she was to herself of them, but
knew it was not their duty, tho’ perhaps they too often made it their business, to look into
them. There are some who are never better, than when thus employed, in exposing of the
saints; they watch for their haltings, and are glad to report and spread a tale of the
infirmities of their brethren; their eyes pierce like vultures, and fasten upon nothing else
but corruption: but such a curious, prying look as this, is condemned by Christ (Matthew
7:3, 4, 5). “And why beholdest thou the mote that is in thy brother’s eye, but considerest
not the beam that is in thine own eye,” etc. If God did as strictly observe and mark our
iniquities, as we are too apt to mark one another’s, what would become of us! This
consideration should deter us from a practice so vile in itself, so dishonorable to religion,
and which is so highly resented by Christ. 3. It may also signify a looking with delight
and pleasure at her afflictions and falls, which, perhaps, she was suspicious of: this was
what Edom was blamed for, in Obadiah v. 12, 13. “but thou shouldest not have looked on
the day of thy brother,” that is, with joy and pleasure, as the following words shew;
“neither shouldest thou have rejoiced over the children of Judah, in the day of their
destruction,” etc. believers should be so far from such a temper as this is, that they should
rather sympathize with them in their sufferings and fails, than triumph over them; for “let
him that thinketh he standeth, take heed lest he fall.” Or, 4. She would not have them
look upon her as persons astonished and amazed at her present sufferings, as though
some strange and unaccountable thing had happened to her; for they need not be
surprised, when they consider, that Christ, her head and husband, the holy and the
harmless one, was treated after the same, yea, after a much worse manner; that the
sufferings which she underwent, were but what were appointed for her, and would all end
in God’s glory, and her own good; therefore she would have them not be startled at them,
nor be discouraged by them from joining with her. 5. She would have them not to look at
her blackness only, but also at her beauty; it is true, she was black in herself, and that she
acknowledges; but then she was comely in Christ, and that she would have them take
notice of, as well as the other: she would have them look upon Christ, who is “white and
ruddy, the chiefest among ten thousand,” who is altogether lovely and exceeding comely,
and consider her in him, and not as she was in herself, for that might be frightening and
discouraging to them.

II. She proceeds to give the reason why she would not have them look upon her, because,
says she, “I am black;” she had said this before; but here she uses the same word in
another form, which some think is to diminish the signification of it, and that she was not
so black as they thought her to be, or had represented her; and read it “blackish,” or
“somewhat black”;[2] though the doubling of the radicals seems rather to increase the
signification, as in other places (see Ps. 45:5; Proverbs 8:31), and therefore should be
read, “because I am very black or exceeding black;[3] and this she here mentions again
with this addition, that she might have an opportunity to give an account of the particular
reasons thereof; which reasons are as follow:

1st, She declares, that one reason of her blackness was, “because the sun had looked upon
her.” The Ethiopic version has it, “because the sun hath not looked upon me,” that is, not

kindly and gently, which would be pleasant and delightful; but severely, as to scorch her,
and therefore looked black: and so Ambrose[4] reads the words; but interprets them of the
Sun of righteousness, who had not shone upon her, being deprived of which she had not
attended to her devotion and observance of the commands, which had brought blackness
upon her. 1. The Targum expounds this of the congregation of Israel, which was made
black by the idolatrous worship of the sun and moon; against this, a law was provided, it
was strictly prohibited by God (Deut. 17:3), but yet was very early in the world; most
nations under the sun fell into it; some worshipped the sun under one name, and some
under another, and all paid a regard unto it; this idolatrous worship seems to have
obtained in Job’s time (see Job 31:26, 27), and the Jewish nation was not exempt from it;
they frequently fell into it. and were blackened by it (see 2 Kings 23:5-11; Ezek. 8:16),
for idolatry, error, and superstition, will make the church black. 2. Others understand it of
Christ,[5] “the Sun of righteousness;” and that she was made black, either by suffering for
him, or else by being in his company, in whose presence, all other beauty, but his oxen,
vanishes and disappears. Thus a person that is not of a fair complexion, being in the
company of one that is, looks abundantly worse than if viewed alone: Christ’s beauty
infinitely exceeds any that is in us; there is no comparison between them; we look black,
exceeding black, when compared to Christ. But, 3. I should rather choose to understand it
of the sun of persecution, for under this name it goes in Matthew 13:6 compared with v.
21, and this seems to suit better with the church’s present state and circumstances; and,
indeed, every one “that will live godly in Christ Jesus, shall suffer persecution,” from the
tongues, if not from the hands of men: and this persecution, which the church underwent,
seems to be a very vehement one, in that she compares it to the looks and scorchings of
the sun; and it must continue some time upon her, to make and leave such visible marks
and impressions upon it; and yet she patiently endured all, and bravely “bore the heat and
burden of the day,” and seems to be no more ashamed of her sufferings, than she was of
the person and cause for whom she suffered. The allusion is to persons burnt with the
sun,[6] and so made black or swarthy, as in some countries; and especially to such who are
much in the fields, and employed in rural work, as the church is represented as a keeper
of vineyards and of flocks of sheep, in the following words.

2dly, Her “mother’s children were angry with her.” To her outward persecutions were
added intestine broils; it is therefore no wonder she looked so black as she did: oftentimes
a man’s worst enemies are those of his own house. The Targum by mother’s children
understands the false prophets, who taught the congregation of Israel to serve idols, and
walk in the statutes of the people; by reason of which, she served not the Lord, neither
walked in his statutes, nor kept his precepts and his laws. R. Sol. Jarchi thinks the
Egyptians are intended, among whom the Israelites were brought up; many of whom
came along with them out of Egypt, and were frequently the cause of their falling into
sin: but rather we are to understand by mother’s children, either, 1. Indwelling sins and
corruptions, which are produced with nature; lust conceived, as soon as we were
conceived; nay, we were conceived with it, and in it, as the Psalmist says (Ps. 51:5),
“Behold I was shapen in iniquity, and in sin did my mother conceive me;” which brought
forth sin in us, as soon as we were brought forth into the world: and these indwelling lusts
and corruptions proclaim war against us; these war against the soul, and sometimes
“bring it into captivity to the law of sin which is in the members;” they frequently draw

us away to the performance of sinful actions, making us the keepers of other vineyards,
and often divert us from our duty, and cause us to neglect it; they hinder us from doing
the good we would; for “when we would do goods evil is present with us;” and so we
may be said not to keep our own vineyard Or else, 2. Carnal professors may be here
intended, who are members of the same society, externally children of the same mother,
who profess themselves of the holy city, are pretenders to godliness, but enemies to it;
such are they, who have “a form of godliness, but deny the power thereof,” in
themselves, and hate it in others; which, perhaps, may be one reason why these children
that were born after the flesh, these false brethren, were angry with the church here; as
they frequently are at her zealous defense and vindication of gospel-truths and
ordinances, in the power and purity of them, and at her faithful reproofs and admonitions
to them and others, throwing all the scandal and reproach upon her that possibly they can:
now these are generally her most bitter and implacable enemies, are thorns in her side,
and give her the greatest uneasiness; causing more grief and trouble to her, than all her
sufferings and persecution from the world; for hereby they blacken and lessen her
reputation and character, more than any other whatever; and yet bear it she must, and
patiently she ought to endure it; Christ himself was not free from it; for who were more
bitter and implacable enemies to him and his gospel, than the Jews, God’s professing
people, and the chief among them, the high-priests and Pharisees?

3dly, She says “they made her the keeper of the vineyards,” as an effect of their anger to
her, and this, no doubt, added to her blackness; for being obliged to lie abroad in the
fields, to keep the vineyards, she was exposed to the scorching sunbeams, and thereby got
the hue she appeared with; this employment being not only very slavish, but base, mean,
and reproachful; it was what was usually done by the poorer sort, and was much below
the honor and dignity she was raised unto. By vineyards may be meant false churches;
and by her keeping them, her falling in with their corrupt worship, and observance of the
vain traditions and ordinances of men; which Christ complains of, and condemns in the
Jewish church, who “made the commandment of God of none effect by their traditions:”
But this the church was obliged unto by her mother’s children; her compliance does not
seem to be voluntary, but forced, and she complains of it as an imposition; “they made
me,” that is, forced and obliged me to do it. And this produced,

4thly, A neglect of her own vineyard, “but mine own vineyard have I not kept;” which
still increased her blackness through outward persecution, intestine broils, and a sinful
compliance to human traditions, arising either from fear or weakness, or both, her own
vineyard, the church, or her own soul, was neglected, and the affairs of it; her duty and
business incumbent on her,[7] the religious exercise she ought to have been employed in:
with the Romans, neglect of fields and vineyards came under the notice of the censors,
and did not go unpunished.[8] Every believer has talents more or less given him to occupy,
grace to exercise, gifts to use, and a part assigned him in the Lord’s vineyard, to labor in;
and when these things are neglected by him, either through the fear of men, or the
corruptions of his own heart, he may be said, not to have kept his vineyard; which,
perhaps, sometimes is like his who was “void of understanding, which was all grown
over with thorns, and nettles had covered the face thereof;” but when he is sensible of it,
he will acknowledge and bewail it, as the church does here; she does not go about to

extenuate her sin, by the anger of her mother’s children, nor by their obliging her to keep
other vineyards, but ingenuously acknowledges that it was her fault to neglect her own;
which, as it was prejudicial to herself, so it was highly resented by Christ, who thereupon
removed his presence from her; for she seems to be at a loss to know where he was, as is
manifest from the following words.

 

ENDNOTES:

[1] Vide Alshech in loc.

[2] tdjrjç memelanwmh>nh, Sept. Subnigra, Jnn. and Tremell, Piscator, Mercerus,
Cocceius; paululum denigrata, Pagninus; so Ainsworth and Aben Ezra.

[3] Valde fusca, Bochart. prorsus vel valde et tota nigra, Marckius, Michaelis.

[4] De Isaac. c. 4.

[5] Foliot and Cocceius in loc,

[6] Perusta solibus Pernicis uxor, Horat. Epod. Ode 2. 5:41, 42. Aleokauvan Theocrit.
Idyll. 10. 5:27.

[7] So Horace calls his own works Vineta, Epist. 1. 2. epist. 1. 5:220.

[8] A. Gell. Noct. Attic. 1. 4. c. 12.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 7.

Tell me, (O thou whom my soul loveth), where thou feedest, where
thou makest thy flocks to rest at noon: For why should I be as one
that turneth aside by the flocks of thy companions.

 

The church having, in the two former verses, directed her speech to the daughters of
Jerusalem, and given them an account of herself, and present condition, with the reasons
thereof, which she did, in order to solve their objections, and remove all discouragements
from them that might arise from thence; and being sensible of her weakness and
sinfulness in complying with, and embracing the traditions and doctrines of men, in
which she found no solid food for her soul; she therefore makes application to Christ, the
great shepherd of the sheep, that he would feed, refresh, guide, direct, and restore her
wandering soul. In these words are,

I. A request made unto him.

II. Some arguments used by her to prevail upon him.

I. Here is a request made by the church of Christ, which consists of two parts.

First. To know where he feedeth; “Tell me where thou feedest.”

Secondly, That he would inform her where he rested and refreshed his flock in the heat of
the day, “where thou makest thy flocks to rest at noon;” both which we shall enter into a
consideration of.

First, She desires to know where Christ fed; which is to be understood not passively,
where he himself was fed, or where he fed himself; but actively, where he fed others,
namely his flock; which, though not expressed in the original text, must be understood;
and it may be observed here, that God’s own children sometimes may be at a loss to
know where Christ feeds; which may arise, either from the prevailings of corruptions in

them, whereby they have stepped out of the ways of Christ; or from the hidings of God’s
face, and the withdrawings of the Sun of righteousness, or from the violent temptations of
Satan, and fierce persecutions of the world; but when they are hungry, and desirous of
spiritual food, they will enquire after it, and are very jealous, lest they should not be fed
by Christ, and with the wholesome words of faith and sound doctrine; therefore in these
straits they make their application to Christ, and him only, who “feeds his flock like a
shepherd;” which branch of Christ’s work and office we shall now consider; and shall
endeavor to shew,

1st, What this phrase supposes and intends, as referred to Christ.

2dly, What he feeds his flock with.

3dly, How, after what manner, and by what means he feeds them.

4thly, Where he does so.

1st, It will be proper to enquire what is supposed and intended by Christ’s feeding souls.

1. It supposes that Christ is a shepherd; and he frequently calls himself so, in John 10.
The scriptures, both of the Old and New Testament, do abundantly testify that he bears
this character, and stands in this relation to his people, where he is called God’s shepherd,
“Awake, O sword, against my shepherd, and against the man that is my fellow, saith the
Lord of hosts,” (Zech. 13:7) now he is so called because he is the shepherd, whom God
the Father hath approved of, chosen, appointed, set up, and sent to be the shepherd of the
sheep; who, as such, died for the sheep and rose again, and as such must give an account
unto the Father, of all the sheep which he has entrusted him with; he must bring in the
full number, yea, must not have one of them wanting. He is also called the chief
shepherd; “And when the chief shepherd shall appear, ye shall receive a crown of glory,
which fadeth not away,” (1 Peter 5:4) which title he well deserves; for he that is God’s
shepherd, is also God’s fellow, entirely equal to him in the dignity of his nature, and in
the fullness of his power and glory; all other shepherds are under him, they receive their
commissions from him, have their several flocks assigned to them by him, are furnished
with abilities from him to feed them; to him, at last, must they give an account of
themselves, their work, and the flocks that were put under their care, and from him shall
they receive the never-fading crown of glory. He likewise calls himself the good
shepherd; “I am the good shepherd; the good shepherd giveth his life for the sheep,”
(John 10:11) and he may very justly call himself so, for so he was to him that employed
him, and so he is to those who are made his care and charge; he was faithful to his Father,
that appointed him, and is merciful and compassionate to, careful and tender of the sheep
committed to his trust; of which, a greater proof cannot be given, than his laying down
his life for them. He is called the great shepherd; “Now the God of peace, that brought
again from the dead our Lord Jesus, that great shepherd of the sheep,” (Heb. 13:20)
which will manifestly appear, if we consider the dignity of his person, being the Son of
God; the nature of his flock, the souls of men, therefore he is called “the shepherd and
bishop of souls;” and also the largeness of his abilities for this work: he has an exquisite

knowledge of them, he can call them all by name; he is endued with infinite wisdom and
prudence to manage and order his flock aright; has an almighty arm to protect and defend
them from all their enemies; is furnished with large supplies of grace for them, and bears
an inexpressible love unto them. Finally, he is the one, and the only shepherd; “I will set
up one shepherd over them, and he shall feed them,” (Ezek. 34:23) not but that there are
other shepherds, which are under Christ, and whom he employs in his service, to feed his
flock; but Christ is the chief and principle; God the Father never did, nor ever will set up
any other; he is the only shepherd that owns the flock, having purchased it with his own
blood, and he alone is able to take care of it.

2. Feeding being applied to Christ, not only supposes that he is a shepherd, but also that
he has a flock to feed; “He shall feed his flock like a shepherd,” (Isa. 40:11). All the elect
are Christ’s flock, they are “his people, and the sheep of his pasture;” the Father has
given them to him, and has put them into his hands; he has also purchased them with his
blood, and calls them by his grace: hence they know his voice, follow his steps, believe in
him, and therefore shall never perish, but have everlasting life. Which flock is, 1. A
distinct one; it is distinguished from all others, by electing, redeeming, and efficacious
grace; Christ’s sheep are distinct from the world’s goats, and Satan’s wolves in sheep’s
clothing, and will one day be separated and manifestly distinguished, not only from the
open enemies of Christ, but also from all painted hypocrites, and carnal professors, 2.
Though this flock is divided into many parts and branches, yet it is but one flock; for, as
there are but “one fold, and one shepherd,” so there is but one flock under the care of this
shepherd; though there are many particular flocks or churches here on earth, yet there is
but one general assembly and church of the first-born, whose names are written in
heaven.” 3. This is but a little flock; “Fear not, little flock, etc.” (Luke 12:32). Christ’s
cote of sheep are little and contemptible in the eyes of the world; and are low and mean in
their own eyes; they are few in number, when compared with the world’s goats, though
when all appear together in glory, they will be a “great multitude, which no man can
number.” 4. It is called a flock of slaughter: Thus said the Father to the Son, “Feed the
flock of the slaughter,” and he replied, “I will feed the flock of the slaughter, even you, O
poor of the flock,” (Zech. 11:4-7) and it is so called, because it is exposed to the cruelty
and barbarity of open and avowed enemies, and to the ravenings of wolves in sheep’s
clothing; the saints, for the sake of Christ and his gospel, have been “killed all the day
long, and accounted as sheep for the slaughter,” (Rom. 8:36). 5. Nevertheless it is a
beautiful flock, as the people of the Jews are called in Jeremiah 13:20; the saints are
beautiful in Christ’s eyes, being clothed with his spotless righteousness, washed in his
precious blood, and sanctified by his Spirit; therefore, however black they may be in their
own eyes, or in the eyes of others, they are comely and delightful in the eyes of Christ.

3. This act of feeding, takes in and comprehends the whole work and business of a
faithful shepherd towards his flock; all which Christ fully and exactly performs, 1. He
knows them distinctly, and takes a particular account of them; he knows them so, that he
can call them all by name; he knew them full well in his father’s gift of them to him, and
so he did when he shed his precious blood for them; he knew distinctly all that he died
fort and in effectual calling, he sets his mark, stamps his image on them, that it may also
appear, both to themselves and others, to whose flock they belong; he took a particular

account of them, when the Father put them. into his hands, and made them his care and
charge, and they shall “again pass under the hands of him that telleth them;” for he will
take care that not one of them shall be lost, but shall be all safely folded in heaven. 2. He
not only, as a shepherd, takes a particular account of his flock, but he also leads them out,
goes before them, and they follow him; he leads them out of the barren pastures of sin,
and leads them into the green pastures of his love and grace; he goes before them as an
example to the flock, of love, meekness, humility, patience, etc. and they follow him, in
an observance of his ordinances, and in an obedience to his commands, till he has safely
conducted them to glory. 3. He protects them from all their enemies; Christ’s flock is
exposed unto, and surrounded by many a roaring lion; ravenous wolves, and snarling
dogs stand ready to devour it, had they but as large a permission, and as good an
opportunity as they desire; but as David defended his father’s sheep from the lion and the
bear, so does Christ defend his; he has power enough to do it, and there is not wanting in
him, either will, courage, or diligence. 4. He restores his sheep, when they have wandered
and strayed from the fold; as it is natural for sheep to go astray, so at as common to
Christ’s sheep, not only before, but after conversion; “I have gone astray like a lost
sheep,” says David (Ps. 119:176), “seek thy servant;” Christ does so, when his sheep go
astray, he seeks every where until he has found them; when he lays them upon his
shoulders, and brings them into his fold again, rejoicing; he restores their souls to their
former life and liveliness, and “leads them in the paths of righteousness, for his own
name’s sake.” 5. He heals all their diseases; there are many diseases which sheep are
liable to, and therefore had need to be well looked after; so there are many diseases which
Christ’s sheep are liable to, but they are all healed by him; he binds up the broken
hearted, strengthens the weak, heals the sick and wounded; none ever die of their
diseases; he is a sovereign, free, universal and infallible physician. 6. He watches over
them in the night seasons, as the shepherds of Bethlehem did over their flocks; he
watches over them night and day, in the dark and cloudy day, in the night of affliction,
temptation and desertion; he never leaves them, nor forsakes them. 7. In short, he makes
all necessary provisions for them; so that they shall not, neither can they want any good
thing; he takes care that they shall have the best of food, and what is most suitable and
proper for them; he has all fullness of grace treasured up in him, and he freely distributes
it among them as they stand in need.

Having thus taken notice of what is supposed and intended in this act of feeding, I shall
now consider,

2dly, “What Christ feeds his flock with,” and that is, 1. With himself, who is “the bread
of life,” which being fed upon by faith, supports and maintains the life of God’s children;
and such are the nature, virtue, and efficacy of it, that if a man eat thereof, he shall never
hunger after the sinful pleasures of this life, so as he has heretofore done; he shall also
never die the second death, but shall live spiritually here, and eternally with Christ
hereafter. Christ’s “flesh is meat” indeed, and “his blood is drink indeed;” and the
believing soul tastes a sweetness therein, and receives nourishment from hence. Christ is
the hidden manna, the food of the wilderness, which faith lives upon, whilst travelling
through it. O how richly are the saints fed, whose food is Christ himself! 2. He feeds
them with the gospel, the doctrines and promises of it; the doctrines of the gospel are “the

wholesome words of our Lord Jesus Christ,” in which believers are nourished up; these
are sweet to their taste, the joy and rejoicing of their hearts, and are esteemed by them
more than their necessary food; the promises of the gospel are “exceedingly great and
precious;” faith often lives upon them; the whole gospel furnishes the believer with a
variety of food; in it are milk for babes and meat for strong men; there is what is suitable
to the dispositions, tastes, and constitutions of all God’s children. 3. He feeds them with
the discoveries of his love and grace; he brings them into his “banqueting-house,” and his
“banner over them is love;” there he gives his best wine, and revives and refreshes their
fainting and drooping souls with it; he not only feeds them with himself, “the bread of
life,” but he also sheds abroad his love in their hearts, which is “better than wine;” and
thus, with both these, from time to time, does he regale them; and in making such
comfortable repasts for them, which they largely feed upon, they “grow stronger and
stronger,” until, at length, they become perfect men in Christ Jesus. But,

3dly, “How, after what manner, and by what means does Christ feed his flock?” This is
the part of the church’s request; for so the words may be read, “Tell me how thou feedest,
and how thou makest thy flocks to rest at noon.[1] Now, Christ feeds his flock: 1. By his
ministers, who are his under-shepherds, to whom he gives commissions to feed his flock,
saying, as he did to Peter, John 21:15, 16, 17: “Feed my lambs, feed my sheep;” who
receive food from Christ, the great Shepherd, and have suitable gifts and graces bestowed
upon them, that they may feed souls “with knowledge and understanding,” that is, with
the doctrines of the gospel; which is the food Christ would have his fed with, as has been
shewn already. 2. He feeds them by his ordinances, which are “breasts of consolation” to
his people, out of which they suck, and are satisfied. Christ oftentimes makes a feast for
his people, in his ordinances, and bids them welcome, and says, “Eat, O friends, yea,
drink abundantly, O beloved;” and their faith feeds heartily upon “the goodness and
fatness of his house.” 3. He does all this by his Spirit; it is the Spirit of Christ that takes
Christ, and the things of Christ, and sets them before us, for faith to feed and live upon; it
is he that applies the doctrines, and seals the promises of the gospel to us; and it is he that
sheds abroad the love of Christ in us; the ministry of the word, and the ordinances of the
gospel, are the means of feeding souls; but these would be dry breasts, and would fall
short of satisfying and refreshing them; were they not attended with the Spirit of Christ.

4thly, The last enquiry is, Where does Christ feed? To this I answer, in the gardens, his
several and particular churches, according to chapter 6:2. “My beloved is gone down into
his garden, to the beds of spices, to feed in the gardens.” Would any, with the church,
know where Christ feeds? It is where his gospel is powerfully preached, his ordinances
purely administered, and the laws of his house faithfully put in execution: this may then
serve as a direction to such enquiring souls, who would be glad to know where Christ
feeds, that they may feed with him; let such seek after a gospel ministry and sit under it;
or a church in gospel-order, and give up themselves unto it, to walk with the saints, in all
the ordinances, and commands of Christ. So much for the first part of the request. It
remains to be observed,

Secondly, That the church is also desirous to know where Christ “makes his flock to rest
at noon;” and there was a great deal of reason for her to make such a request as this, for it

Some by noon understand the
noon of the everlasting day of the saints” happiness and felicity in heaven, where Christ
feeds his elect with joys that will never end;
was noon with her; the sun was in its meridian, in its full strength, and had looked upon
her, as she declares in the former verse. The allusion is to shepherds in hot countries,
leading their flocks to some shady place, where they may be sheltered from the scorching
heat of the sun; which, as Virgil says, was at the fourth hour, or ten o’clock, two hours
before noon.[2] We read of prozati<a mesembriazunta, sheep nooning themselves, or
lying down at noon, under a shade by a fountain asleep.[3]
[4] “leads them to fountains of living water,
wipes all tears from their eyes,” and gives them an everlasting rest from all their toil and
labor; but I think, by it we are rather to understand, either, 1. The noon of temptation,
which is sometimes very hot, fierce and violent; Satan throws his fiery darts, thick and
fast, which oftentimes give the believer much uneasiness; he is “in heaviness through
manifold temptations;” but Christ makes him to lie down quietly, and rest safely; which
he does, either by shading him from the violent heat thereof, or by supporting him under
it, or else by giving him deliverance from it. Christ has sweet resting-places for his
people, in the time of temptation, and would you know where and what they are? I
answer, the fullness and all-sufficiency of grace, which is in him, is what he makes a
believing soul sweetly to rest in, at such a time; when he is pleased to say unto it, as he
did to the apostle Paul, when in such a case, “My grace is sufficient for thee:” such sweet
resting-places, in times of temptation, are also his precious blood, which always speaks
peace and pardon, and is of an eternal efficacy; his spotless righteousness, in which, as
neither law nor justice, so neither can Satan find any flaw; as likewise, his atoning
sacrifice, by which he has effectually “put away sin,” and perfected for ever them that are
sanctified; and so is his advocateship and intercession, in the discharge of which, he
pleads the believer’s cause, answers all Satan’s charges and accusations exhibited against
him, and prays for him, “that his faith fail not;” moreover, the covenant of grace is
another resting-place, which stands firm and sure, and the promises thereof are absolute,
unconditional, and shall never fail. Now these are some of those sweet resting-places, in
which Christ causes his people to lie down and rest in the noon-time of temptation: or
else, by noon may be meant, 2. The noon of affliction, which is sometimes very sharp and
severe upon God’s children; so that as Job says, chapter 30:30. their skin is black upon
them, and their bones are burnt with the heat thereof;” they have generally a large share
of afflictions in this world; this sun oftentimes smites them very severely: but Christ has
his resting-places for them, where he makes them lie down and rest, which are such as the
world know nothing of; he grants them his presences and goes along with them, when
they walk through the fire, or through the water, so that the one shall not kindle upon
them, nor the other overflow them; he puts underneath his everlasting arms, and supports
them under all their trials; he makes their beds in their affliction, so that it becomes easy
to them; he discovers his love and grace to their souls, and gives them views of their
interest in him; he remembers his word of promise to them, on which he has caused them
to hope; lets them see that all their afflictions are in love, that they are all working for
their good, and when he thinks proper, he delivers them; and upon such pillows, and in
such resting-places as these, does he cause his people to lie down, where “he gives his
beloved sleep,” in the noon-time of affliction: Or else, 3. By the noon may be meant the
noon of persecution; and this, indeed, seems to be the case of the church here; the sun of
persecution had scorched her; and her “mother’s children were angry with her;” and

therefore, being in distress and anguish of soul, she desires to know unto what cooling
and refreshing shades Christ used to lead his flock at such a time. It is an allusion to
shepherds, as before observed, who, in those hot countries, used to lead their flocks in the
heat of the day, which is at noon, to some cool and shady place, where they might repose
themselves, and be preserved from the vehemence of the scorching sun. Most of the
Jewish writersinterpret it of the captivity o£ the people of Israel, which was a time of
tribulation and distress unto them: the heat of persecution seems chiefly intended, which
fiery trial oftentimes befalls God’s children; but Christ has his resting-places for them, at
such a time, and under such a trial; he will “recompense tribulation to them that trouble
his people,” but to those that are troubled, that is, with persecution, he will “give rest with
us,” says the apostle (2 Thess. 1:6, 7): rest here, and rest hereafter; he gives liberty of soul
when in prison, and fills with an unspeakable joy, even when both their goods and good
names are spoiled, and taken away from them; he gives them a peace under all the racks
and tortures, cruelty and barbarity that are exercised upon them by their enemies, which
passeth all understanding; they find such rest, satisfaction, and contentment in the person,
blood, and righteousness of Christ, that they choose rather with Moses, “to suffer
affliction with the people of God, than to enjoy the pleasures of sin, which are but for a
season,” (Heb. 11:25).
[5]

Thirdly, The arguments she makes use of to obtain her request, which are these, 1st, She
argues from her strong love and affection to him; “Tell me, O thou whom my soul
loveth:” it is true, these words may be considered as an endearing title which she gave to
him; but yet they seem more strongly to express her singular esteem of him, and her
sincere and unfeigned love and affection to him, than those usual titles, my love, or my
beloved, do; which love of hers might be very well improved as an argument to obtain
her request, thus. “O thou who art the great Shepherd of the sheep, tell me in what
pastures thou art graciously pleased to feed thy flock, and to what cooling shades thou
dost lead them, in the heat of the day, to screen them from the scorching sun. She who
makes this humble request unto thee, though mean and unworthy of thy notice, yet is one
that loves thee with all her heart and soul; who, though of late, through the weakness and
sinfulness of her own heart, and through the fear and force of others, has stepped aside
from thy commandments to the doctrines and traditions of men; yet, being made sensible
of her weakness and folly therein, cannot be easy to continue among those false teachers
and worshippers; and therefore, from a real love to thy person, a respect to thine
ordinances, and a regard to thy glory, humbly desires to be informed of these things.”
Now, though the church knew full well that her love to Christ could merit nothing, nor
deserve a gracious answer from him; yet she was sensible that expressions of love were
very pleasing to him, and therefore she takes this method. The nature, causes and actings
of a soul’s love to Christ have been shewn on verse 3. 2dly, She argues and expostulates
with him, on the account of her present case, and what was likely to befall her, if he did
not give her some speedy directions; “for why should I be as one that turneth aside by the
flocks of thy companions?” There is much difficulty and difference in the rendering of
the Hebrew word, which we translate “as one that turneth aside”;[6] some render it “as one
that covereth herself, or is covered”,[7] either as an harlot;[8] so Tamar covered herself,
which made Judah take her to be an harlot (Gen. 38:14), or as a widow in mourning,[9] it
being the custom of mourners to cover themselves (Ezek. 24:17, 22), and then the sense

10]
is, “Why should I be suspected to be an harlot, and looked upon as an unchaste woman,
that has left her own husband to follow strangers; when thou, who art the searcher of
hearts and trier of reins, knowest that I love thee in sincerity, and am heartily desirous of
following thee in thine own ways:” or se the sense is, “Why should I appear in a widow’s
dress, and go mourning and sorrowing as if I had no husband: O tell me where thou art,
and where I may enjoy thy presence, and be delighted with thy company.” Junius and
Tremellius translate the words thus, “Why should I be as one that spreadeth the tent with
the flocks of thy companions;” and give this as the sense, “Why should I? I would not,
though but for a time, have any conversation with such persons, who pretend to be thy
friends, and are not; I cannot bear it, my soul abhors and detests the thoughts of it,
though, perhaps, thro” my weakness and infirmities, I may do it; O therefore tell me
quickly, speedily, where thou feedest.” Others render it “as one that wanders about,
declinest or turns aside by the flocks of thy companions”:[this agrees with our version;
and from these words we may observe, 1. That there are some who would be the
associates and companions of Christ, who indeed are not; these were not really so, but
usurped to themselves an equal power and authority with Christ: such are those who take
upon them an arbitrary and lordly government of Christ’s flock, who make and impose
laws on the consciences of men, which Christ never established, and who teach doctrines
contrary to those which Christ taught, and which are derogatory to his honor and glory:
such rivals with. And pretended companions of Christ, are, the pope of Rome, who exalts
himself above all that is called God; Arians, who deny Christ’s divinity; Socinians, that
oppose his satisfaction; and all self-justiciaries, that advance the doctrine of justification
by works, in opposition to justification by his imputed righteousness: but such Christ will
not own as his friends, nor suffer to be his rivals and companions; for as his own arm
brought salvation to him, so the government is alone upon his shoulders; as he was alone
in the purchase and salvation of his flock, so he will be in the government and feeding of
it; for his glory, which arises from thence, he will not give to another. Christ never did,
nor never will empower any to make new laws, nor coin new doctrines for his church and
people. 2. These false and pretended friends and companions of Christ, who are no other
than wolves in sheep’s clothing, have their flocks. Heretics and false teachers, in all ages,
have had their followers, and sometimes large numbers have been drawn away after
them; and this God suffers in a judicial way; he gives men up to believe a lie, because
they love not the truth; but having itching ears, grew weary of it and want something
new: also these are permitted to have their flocks, by themselves, that Christ’s little flock
might be distinguished from them, and that those who are chosen, loved, and approved by
God, might be made manifest; as also to animate and excite the faithful ministers of the
gospel to be constant and assiduous, bold and faithful to preach the doctrines of Christ.
and to oppose errors. 3. Believers are very fearful, lest they should, and are very desirous
that they might not go aside from the ways of Christ; they are jealous of their own hearts,
and are sensible that there is in them a propensity thereunto; they know that Satan uses all
the crafty methods, and takes all the opportunities he can to draw them aside, and corrupt
their minds from the simplicity that is in Christ; they are apprized of their own weakness,
and know that they are not kept by their own power, but that if they are left to
themselves, they shall soon divert to crooked paths: and the present case of the church
also manifestly shews that God may, for a time, suffer his own children to be carried
away with the error of the wicked; but when they are made sensible of it, they will be

filled with an holy indignation against it, and make it their principal request at the throne
of grace to be delivered out of it, and that their feet may be guided and directed in the
paths of Christ: now those who are desirous that they may be kept from turning aside
unto, and joining with the flocks of false teachers, who vainly pretend to be the friends
and companions of Christ, should abide in the Lord’s inheritance, keep close to Christ’s
ways and ordinances, and not believe every spirit, but try them according to the word of
God, as the noble Bereans did; they should earnestly beg that the gospel which is
preached unto them might effectually work in them, and make deep impressions upon
them; so shall they not be “like children tossed about with every wind of doctrine.” But
let us hear what directions Christ himself gives to the church in the following words.

 

ENDNOTES:

[1] h[rt hkya quomodo pascas, Tig. Vers. So the Syriac Vers. And Jarchi. Vid.
Ainsworth in loc.

[2] Inde, ubi quarta sitim coeli collegerit hora, Georgic. 1. 3. 5:327.

[3] Plato in Phaedro, p. 1230.

[4] Hieron. et Bernard. in Sanct. et Diodat, in loc.

[5] Fide Targam et R. Sol. Jarchi in loc. So Lyra.

[6] Vide Aben Ezram in loc.

[7] jyf[k wJv perizallomh>nh, Sept. duet amicta vel operta, Michaelis; quasi
operieus se, Piscator; ut obnubens, Coeceius; sicut obvelans se, Marckius. So Zohar,
in Leviticus fol. 7.3.

[8] So Mercer in loc.

[9] Vide Yalkut and R. Sol. Jarchium in loc.

[10] Targum in loc. R. David Kimchi in lib. Shorash. rad. Hf[.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 8.

If thou know not (O thou fairest among women!) go thy way forth
by the footsteps of the flock, and feed thy kids beside the shepherds
tents.

 

Some think[1] that these are the words of the chorus of virgins or daughters of Jerusalem,
by whom she is called “the fairest among women,” in chapters 5:9 and 6:1 who here
instruct and direct her where she might find and come at the sight of her beloved; but the
note of R. Solomon Jarchi is much preferable, which is, that “this is the answer of the
shepherd;” for it was to him, and not to the virgins, that she made her application; nor
were they capable of giving her any directions in this case, but rather stood in need of
some from her, as is manifest from chapters 5:9 and 6:1. In this answer of Christ’s unto
the church, are these three things:

I. The commendation he gives her; “O thou fairest among women!”

II. A supposition of her ignorance: “if thou know not.”

III. A direction to her; “go thy way,” etc.

I. Christ in these words gives the church an excellent commendation, “O thou fairest
among women;” in what sense the church is fair and comely has been shown, on verse 5
who, tho’ black in herself, and in her own eyes, yet having Christ’s righteousness
imputed to her, and his grace wrought in her, is fair and comely: which commendation
here, both in itself. and as it follows upon the account which she gave of herself and state,
in the preceding verses, may teach us the following things: 1. That the beauty of the
church is very great and exceedingly admired by Christ; as some men are eminent for
their strength, courage, and valor, so are some women for their beauty and comeliness;
and she being said to be “the fairest among women,” shews that her beauty must be
excellent rind surpassing; as he is fairer in her eyes than all the sons, so she is fairer in his
than all the daughters of Adam. 2. That believers are fairest in Christ’s eyes, when

blackest in their own: she had asserted of herself, in verse 5 that she was black; but here
Christ says, that she was “the fairest among women.” The humble believer that has low
and mean thoughts of himself, on the account of the. corruption of his nature, the
imperfection of his obedience, the weakness and insufficiency of his righteousness, is
much more esteemed and valued by Christ, than the proud, haughty and vain-glorious
Pharisee; an instance of this we have in Luke 18:13, 14. An humble soul is one that looks
upon itself as the least of saints, and the chief of sinners; the countenance of such an one
blushing at its sins and infirmities, is beautiful and comely in the eyes of Christ, and is a
sight exceeding desirable to him; and therefore he says, in chapter 2:14, “Let me see thy
countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is
comely.” 3. That Christ’s thoughts of believers are not according to those which they
have of themselves, nor according to those which the world entertains of them; he “seeth
not as man seeth,” neither does he look upon, or judge according to the outward
appearance: the believer oftentimes looks upon, and judges of himself, according to his
indwelling corruptions, and the inward frames of his soul, and draws black conclusions
against himself: the world looks upon the outward, mean, and abject appearance of the
saints, and so they become black and contemptible in their eyes; but Christ views them in
himself, and in his own righteousness, and considers them in all that glory in which he
saw them in the glass of his Father’s purposes and decrees, which glory he has fully,
resolved on, and designed to bring them to the actual possession of; and on this account
they appear exceeding fair and beautiful in his eyes, 4. This excellent commendation of
the church given by Christ, shews his amazing and unalterable love to her; he loved her
now as well as ever; notwithstanding all her blackness thro” sins and sufferings, she was
as fair in his eyes as ever, nay surpassingly fair, fairer than all others; though she had
been negligent of her duty, and had sinfully complied with false and superstitious
worship, with the doctrines and traditions of men, and thereby wandered from Christ and
his ways, and knew not where he fed and caused his flock to rest; yet upon her first
application to him, he gives her such a character, as expresses much love and tenderness,
as well as manifests a very great regard to her, in directing and instructing of her: O
matchless love! boundless grace!

II. Here is a supposition of her ignorance, “if thou know not:” which is not to be
understood, either by way of hesitation or reprehension, as if Christ either doubted of her
ignorance, or reproved her for it, but by way of inference from what she had suggested;
for this particle if, is not always hypothetic or conditional, but is sometimes illative (see
Phil. 2:1), and thus the words may be rendered, “seeing thou knowest not,” so Junius; or
“because thou knowest not;” and may be considered as a reason why Christ gave her the
following direction and advice, and will lead us to observe these two things: 1. That
believers may, in some measure, be ignorant of a great many things in this life; this life is
a state of imperfection, both with respect to holiness and knowledge; the greatest believer
knows but in part, and sees things but through a glass, darkly; he is ignorant of himself
in a great measure, though he may know much of the plague of his own heart, of the
corruptions and treachery of it, yet he does not know all; for the heart is “deceitful above
all things, and desperately wicked, who can know it?” These words may be rendered
from the Hebrew text, thus,[2] “If thou know not to thee, or, for thyself,” so Ainsworth; or,
“if thou knowest not thyself;” it is generally looked upon as a pleonasm, yet it may

intend, not only the ignorance which was in herself, but also her ignorance of herself.
Again, a believer maybe in some measure ignorant of Christ and his gospel; he may not
so fully know his relation and union to him, and interest in him: many of those truths,
which concern Christ’s person, grace, and kingdom, may be but obscurely revealed unto
him; he may have but a small insight into them: tho’ he may have been long in Christ’s
school, yet he may be but a babe in knowledge, and need to be taught “the first principles
of the oracles of God:” our knowledge of these things at best is but imperfect, and when
compared with that which saints shall have in glory, is very dark and obscure: also
believers sometimes may be at a very great loss to know where Christ feeds his church
and people; and this has been the case of the saints, as it was the church here, in times of
persecution, darkness, and superstition; they have not only been at a loss for his presence,
but they have also been at a loss for his ordinances; they have not only been ignorant
where he was, but also they have not known where his gospel was preached in the power,
and his ordinances administered in the purity of them. 2. That though Christ’s people are
ignorant of a great many things, and of such which, as one would think, they should not
be ignorant of, but should make it their principal business to be acquainted with, yet
Christ does not upbraid them with it; for “he has compassion on the ignorant, and on
them that are out of the way;” as their merciful and faithful high priest, he has atoned for
their sins, both of ignorance and presumption; and as their prophet he instructs them by
his word and Spirit, and “guides their feet in the way of peace;” and therefore the most
ignorant soul need not be discouraged from going to Christ for wisdom, counsel and
direction; but let him that “lacketh wisdom, ask it of him, who giveth liberally to all men,
and upbraideth not, and it shall be given him,” James 1:6.

III. Here is a direction which Christ gives her, in answer to her request, which consists of
two parts; First, To “go forth by the footsteps of the flock. Secondly, To “feed her kids
beside the shepherds” tents.”

First, The first thing which Christ directs and advises her to, is, to “go her way forth by
the footsteps of the flock.” Some[3] consider these words, not as a direction to the church,
but as spoken by way of resentment to her. Christ, observing the church was growing
uneasy under her trials and temptations, and, as it were, threatening that if he did not
relieve her, she would join herself to the flocks of his companions; being ignorant, both
of her own beauty, which she had received from him, and of that relation which she stood
in to him; as also, that she must expect to meet with more troubles, temptations and trials
with him and for him; Christ, I say, observing and resenting this froward temper of hers,
and the ignorance that was in her, bids her be gone from his presence, and follow the
steps of those flocks which she had mentioned, and see what would be the consequence
of it, and whether she would find her account in it or no; and “feed her kids,” that is, give
a loose to, and indulge her carnal lusts and corruptions among those persons whom she
seemed to have an inclination to: but they seem rather to be spoken by way of direction
than resentment; and there are some, who, though they look upon the words as a direction
of Christ to the church, yet by “the footsteps of the flock,” understand the paths and ways
of those sheep and shepherds, among whom she was, and by whom she was in danger of
being carried away, and read the words thus, “Go out of those footsteps of the flock,[4] so
Junius and Tremellius. But though, no doubt, the church is here directed and exhorted to

depart from the ways of sin, to leave all superstition and idolatry, and come out from
among false worshippers; yet I cannot but think that the “footsteps of the flock” are the
rule and mark by which she was to go, and keep her eye upon, in finding Christ: and it
may be enquired, 1st, What is meant by “the flock.” 2dly, What by “the footsteps” of it,
by, and in which the church was to go.

1st, What is meant by “the flock;” and by it we are to understand, the flock which the
Father has committed into the hands of Christ, which he has purchased with his own
bloods and continually feeds like a shepherd; this is called a flock in the singular number,
in opposition to the numerous flocks of those other shepherds mentioned in verse 7, for as
there is but one shepherd, who is Christ, so there is but one flock, which is the church; of
which flock I have given a more large account on the former verse.

2dly, By “the footsteps of the flock,” are meant the ways and ordinances in which saints
by faith walk, in obedience to Christ Jesus; he has left us an example that we should
follow his steps; so far as believers walk therein, we should follow and walk in the steps
of the same faith which they have done, and in so doing, may, and shall find the presence
of Christ Jesus. From whence may be observed, 1. That we have no reason to expect a
new gospel nor new ordinances; but we should enquire for the good old way, which the
saints in all ages have trod; no new lights nor new revelations, that have no foundation in
the word of God, are to be regarded by us; for “we have a more sure word of prophecy, to
which we do well if we take heed.” Christ has in his word established the order of his
churches, fixed the ordinances thereof, till his second coming, and marked out the paths
in which he would have his people walk; and these are the footsteps of the flock, which
saints in all ages should go by. 2. That the faith and obedience of God’s children, as to
the substance of them, have been the same in all ages: There is but “one faith, one Lord,
one baptism;” the object of faith has been always the same; so have the Spirit and Author
of faith, and also the grace itself, as to its nature and actings: there has been but one Lord,
who has established laws and ordinances, has a power to require obedience, and to
whom, in all ages, it has been given by his saints, both in a way of doing and suffering. 3.
That the practices of former saints, both as to their faith and obedience, are to be imitated
by us (see Heb. 6:12, 13:7): but always with this limitation, given by the apostle Paul,
“Be ye followers of me, even as I also am of Christ,” (1 Cor. 11:1) and indeed, no farther
should we follow the most eminent saints, for faith and holiness, than as they have trod in
those steps which Christ has marked out for them and us. 4. In so doing, we may expect
to have our souls fed and nourished, as theirs were, and to enjoy the presence of Christ, as
they did; for though our faith and obedience deserve none of all this, yet in walking in
Christ’s ways, we have most reason to expect it, being encouraged both by Christ’s
promises, and by those many instances and clouds of witnesses that have gone before us.
The Targum and R. Sol. Jarchi, understand this part of the direction, of the righteous, in
whose steps those that come after should tread.

Secondly, The other part of the direction is, to feed her kids beside the shepherds” tents.
It was common in the eastern countries, as Philo says of the Arabs,[5] not for men only to
keep flocks, but women also and young virgins; of women keeping flocks (see Gen. 29:2;
Ex. 2:16), the same Josephus says of the Troglodites;[6] and it was an early custom for

who only had the appearance of shepherds, but were inwardly
ravenous wolves: the words may be rendered, “Feed thy kids above the shepherds tents,
or above the tents of other shepherds;” so R. Aben Ezra and Junius; that is, go beyond
their tents, and do not pitch thine where theirs are, but carry thy kids farther, into other
pastures, and feed them with better and more wholesome food than they give: or else, by
them, may be meant the ministers of the gospel, who are Christ’s under-shepherds, whose
business is to feed Christ’s sheep and lambs, with the soul-refreshing doctrines of the
everlasting gospel; who receive their commission from Christ to feed the flock, are
furnished with abilities from him for that work, and must give an account unto him; and
by, or near the tents of these shepherds,the church is directed to feed her kids. 2. By the
tents of these shepherds, may be meant those places of divine worship, where the
ministers of Christ usually preach his gospel, and administer his ordinances; which tents
or tabernacles are amiable and lovely to believers: the Jewish writers generally
understand them of their schools or synagogues.It is an allusion to shepherds” tents,
which are usually pitched where they feed their flocks. 3. By kids may be meant young
converts, who, though they are desirous of the sincere milk of the word, that they may
grow thereby, yet are but weak in faith, and have but a small degree of knowledge; and
therefore should be near the shepherds” tents, that they may be under their immediate
care and inspection; as Christ himself has the strongest affection for these, and takes a
special care of them, as in Isaiah 40:11, so he would have his ministers and churches be
particularly careful and tender of them: these kids R. Aben Ezra calls hnma ykfq
ojligopi>vouv, “persons of little faith;” the very character which Christ gives of his
disciples (Matthew 6:30), young converts are not only called kids, because of their faith
and knowledge; but kids being young goats, lascivious and of an ill smellshepherds to have tents where they fed their flocks: they were as early as the days of
Jabal, who was the inventor of them (Gen. 4:20). Hence the Arabian shepherds, who
dwelt in tents, and moved them from place to place for the sake of pasturage, were called
Scenites; and, 1st, By shepherds may be meant such who are called the companions of
Christ in verse 7[7]
[8]
[9]
[10] may
intimate, that notwithstanding the grace which is wrought in them at conversion, yet there
still remains sin and corruption in them, disagreeable to themselves and others; as also,
that being called by divine grace out of the world, and having separated from the men of
it, they did male olere, smell ill, and were become abominable and contemptible to them;
and therefore needed much refreshment and encouragement from the church and
ministers) that they might not be discouraged and cast down at their own corruptions, nor
at the frowns and reproaches of the world. This direction to the church, to feed her kids
beside the shepherds tents, where the gospel was preached by Christ’s ministers, shews
the necessity and perpetuity of a gospel-ministry, and of gospel-ordinances; and what a
value saints should have for them, and also what use they should make of them, as well
as informs us of the wretched mistake of those persons who think themselves above
hearing the word, and regarding ordinances.

 

ENDNOTES:

[1] Sanct. in loc. and Psellus in ibid.

[2] dl y[dt al µa eja<n mh< gnw~v seauth>n Sept. nisi cognoveris te, Ar. Montan.

[3] Foliot & Alcuin in loc.

[4] Egredere a vestigiis illis gregis; but then it should have been ybq[m and not
ybq[b.

[5] De Vita Mossis, 1. 1. p. 610.

[6] Antiq. 1. 2. c. 11. s. 2.

[7] Vide R. Sol. Jarchium, Junium & Ainsworth in loc.

[8] Juxta, V. L. Piscator. Michaelis; apud, Mercerus, Cocceius.

[9] Targum in loc. and Zohar in Leviticus fol. 7. 3, and in Numbers fol. 69. 4. and 80. 1.

[10] Hoedi petulci, Virgil Georgic. 1. 4. 5:10. lasciva capella, Bucolic. eclog. 2. 5:64.
Horat. Carmin. 1. 2. ode 15. v, 12. olet Gorgonius hircum, Horat. Satyr, 1. 1, sat. 2.
5:27.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 9.

I have compared thee, O my love, to a company
of horses in Pharaoh’s chariots.

 

Christ having returned a suitable answer, and given proper directions to the church in her
present difficulties, enters upon a commendation of her, which is begun in this verse, and
continued in the following one. In these words are,

I. An affectionate title given to her; “O my love.”

II. A comparison which Christ makes of her, “to a company of horses in Pharaoh’s
chariots.” And,

III. It may be enquired why such a comparison is made and mentioned in this place.

I. Here is a very loving and endearing title given unto her, · my love;” it may be rendered
“my friend”;[1] there is a mutual friendship between Christ and believers; the church owns
Christ to be her beloved and her friend, and Christ welcomes his church and people to the
entertainments of his grace, under the characters of his beloved, and his friends, saying,
“Eat, O friends; drink, yea, drink abundantly, O beloved:” and he not only calls them so,
but uses and treats them as such; he converses with them, and discloses the secrets of his
heart unto them; he is a friend to them at all times, in adversity as well as prosperity, and
has given the most incontestable proofs of it in his suffering and dying for them. The
Septuagint render it, “my neighbor:” the church is Christ’s neighbor; they dwell near to
each other; he dwells in their hearts by faith, and they by faith dwell in him: he shews,
that he regards his church as his neighbor, by loving her as himself; nay, he has so loved
her, as to give himself for her. Again, if we consider this title, according to our version, it
well suits the church, who is Christ’s love. 1. Objectively; She is the object of his love,
was so from eternity, will be so throughout all time, and when time shall be no more; he
has given the fullest proofs of it in his undertaking, as a surety for her, in his assumption
of her nature, in dying in her room and stead, and in making satisfaction for all her

transgressions. The nature of this love has been shewn already on Song of Solomon 1:2.
2. She is Christ’s love subjectively; Christ’s love is fixed upon her, and is shed abroad in
her heart, by the Spirit, and this causes love in her soul to him; that so as Christ loves her,
she loves him, with a real, hearty, sincere, and superlative love; she is therefore Christ’s
love, both because he loves her, and also because she loves him.

II. Here is made, by Christ, a comparison of her, “to a company of horses in Pharaoh’s
chariots: I have compared thee, O my love, etc.” that is, I thought and imagined thee to be
like unto them,[2] or I have made thee like unto them; which shews that she was not only
like unto them, he having asserted her to be so, who must certainly know, but also that
this was owing to him, that shew as so: or to my mare, as some render it,[3] which being a
present by Pharoah to Solomon, he might have a particular regard for it; nor is such a
comparison of a woman a disagreeable one; many women have had their names from this
creature, from some celebrated excellence in them, as Hippo, Hippe, Hippia, etc. and the
same figure is made use of by various writers.[4] Now the church is compared to a
company of horses, to set forth her greatness and excellency, and to Egyptian ones, which
were esteemed the best, and to those in Pharoah’s chariots, which, no doubt, were best of
all: all believers may very well be compared “to a company of horses in Pharoah’s
chariots;” 1. Because the horses in Pharoah’s chariots were a choice and select company,
picked and singled out from others, peculiarly for his service: so R. Sol. Jarchi interprets
it, “a collection of horses,” which, no doubt, was a choice and curious one; for if there
were any more than others, it is very reasonable to suppose, that they were in Pharaoh’s
chariots. The church of Christ is a “chosen generation, a royal priesthood, an holy nation,
and a peculiar people;” they are distinguished and separated from others, by electing,
redeeming, and. calling grace; they are a collection from the rest of mankind, made by the
free, sovereign, and distinguishing grace of God; they are “a remnant: according to the
election of grace,” chosen and singled out from others in Christ, before the foundation of
the world; they are “redeemed from among men, and that out of every kindred, tongue,
people, and nation;” whom God is pleased by his mighty, powerful, and efficacious grace
to call, even, one of a city, and two of a family, and bring to the participation of peculiar
favors and privileges, thro” Christ, in the church on earth, and with Christ for ever in
glory. 2. These horses in Pharoah’s chariots were, no doubt, bought at a very great price;
Egyptian horses went at a very great price, in Solomon’s time; a single one was valued at
an hundred and fifty shekels of silver: (see 1 Kings 10:29) and therefore these, which
were bought for Pharaoh’s service, who was king of Egypt, being the best, must be
supposed to be bought at a very great price. The church and people of God are bought
with a price, and that with a very great one indeed, such a one, that angels and men could
never have given; they are purchased, not with “corruptible things; as silver and gold;”
no, all the riches in the world amassed together, could not have purchased a single soul,
nor have given to God a ransom for it: “but they are bought with the precious blood” of
the unblemished and unspotted Son of God; they are bought for the service of the King of
kings, and at no less a rate, than at the expense of his own blood and life; the ransom
which is given for them is himself; O how valuable must they be to Christ, and how much
must they be esteemed by him! 3. These horses, being well fed, looked very beautiful and
pleasant. Believers are fed with the finest of the wheat, with Christ and his fullness;
Christ himself is the bread of life, and the hidden manna, which being fed upon by faith,

removes hunger, supports life, and preserves from the second death; his flesh is meat
indeed, and his blood is drink indeed, which give spiritual and divine refreshment to
believers; his grace is represented by wine, milk, and honey, on which his people feeding
plentifully, grow and look exceeding delightful and beautiful in his sight. 4. These horses,
being the king’s horses, as they were well fed, so, no doubt, they were well taken care of;
they had proper persons appointed on purpose to attend upon them, and to supply them
with what was necessary for them. Believers in Christ have a guard of angels to attend
upon them, who encamp about them, and minister to them; for those “ministering spirits
are sent forth to minister for them who shall be the heirs of salvation;” also the ministers
of the gospel, being furnished with suitable grace and abilities, are appointed to feed them
with the doctrines of the everlasting gospel, and to give to every one “their portion of
meat in due season.” Moreover they are not left merely to the care of angels and
ministers, but the Lord himself likewise concerns himself for them; when his church is
represented as a vineyard, he is said to be the keeper of it, who “watches over it night and
day lest any hurt it;” when it is compared to a city, he is the wall of fire round about it;
and when to a flock of sheep, he is the shepherd of it; and being here compared to a
company of horses, it is owing to the food that he gives them, and the care he takes of
them, that they appear “as his goodly horse in the battle,” Zechariah 10:3, 5. Horses have
been and are much delighted in by princes; and there is no reason to question but that
those which ran in Pharaoh’s chariots were so by him; Solomon’s fancy and inclinations
ran so strongly this way, and he took so great a delight in those creatures, that he broke
through a divine command, Deuteronomy 17:16 compared with 1 Kings 10:29 to satisfy
and indulge his carnal pleasure; and many other princes have run prodigious and
excessive lengths this way. Julius Caesar set up a marble effigy of his horse in the
temple;[5] Antoninus Verus erected a golden image for his. Nero clothed his with a
senator’s robe, and told him out a weekly stipend; Poppea Sabina, Nero’s wife, had
golden shoes made for hers; Caligula used to invite his to supper, and held out his golden
cups to him; he would have made him a consul, as he afterwards made himself a priest,
and his horse his colleague; Alexander the great built a city in honor of his Bucephalus;
Cimon the Athenian buried his mares by his own sepulcher; and Commodus the emperor
buried his horse in the Vatican. These instances, though vain and sinful, and not to be
imitated, yet shew how much some princes have delighted in this sort of creatures. Now,
as these creatures were the delight of princes, and, perhaps, of Pharaoh, so are believers
the delight of Christ; he first makes them beautiful, and then delights in that beauty which
he has put upon them; “the Lord taketh pleasure in his people, he will beautify the meek
with salvation;” his heart is often ravished with his own grace in them, and his soul
delights in that which he himself has given them; there is nothing in them of their own
which can render them acceptable to him, and yet they are his jewels, the apple of his
eye, and the delight of his heart. 6. Horses are stately and majestic creatures, especially a
company of choice and well fed ones, that run in a chariot, as these were. There is a
stateliness and majesty in believers, especially when they are united together in gospel-
order, in a church-state: and the majesty, stateliness, and glory of a church of Christ, do
not consist in the multitude of members, nor in their outward riches, pomp, and splendor;
but in their being all clothed with Christ’s righteousness, and possessed of his grace; in
the enjoyment of his presence in ordinances; in their walking in love and unity with each
other, and wisely towards them that are without; in having their conversation as becometh

the gospel of Christ, and the profession which they make of it, and in shewing a
becoming zeal for the truths and ordinances thereof; being thus blessed with these things,
they may be truly said to be as stately and majestic as “a company of horses in Pharaoh’s
chariots,” which were well fed, and harnessed in a splendid manner. 7. Horses are very
strong creatures, especially, a company of them joined together, as these were;
concerning the strength of the horse, the Lord says to Job, chapter 39:19. “Hast thou
given the horse strength; hast thou clothed his neck with thunder?” Believers are strong,
not in themselves, but in Christ; their strength lies in their head, and in their union to him;
they can do nothing of themselves, but” can do all things through Christ, which
strengtheneth them;” having strength communicated to them from him, they can endure
all hardships, go through all difficulties, withstand all temptations, and perform all duties
which he calls them to: and next to their union to Christ, the strength of a society and
company of believers, or a church of Christ, lies in their union and close adherence to
each other; they are like the bundle of sticks in the fable, which, whilst kept bound
together, could not easily be broke, but when separated from each other, were soon
snapped asunder; which consideration should excite mutual love among believers, and an
endeavor “to keep the unity of the spirit in the bond of peace;” by doing which, they will
not so easily fall a prey to their enemies, but will appear “terrible as an army with
banners.” 8. Horses are of an undaunted courage, especially such as are well fed, as these
were; an elegant description of the majesty, and undaunted courage of the horse, as given
by God himself, may be read in Job 39:20-25. Believers in Christ “are bold as a lion;
whilst the wicked flee, whim no man pursueth;” they remain undaunted at all the
reproaches, threatenings, and menaces of men, and cannot be deterred thereby, from the
service of Christ; they fear not the wrath of kings and princes; neither can confiscation of
goods, imprisonment of body, racks, tortures, or death itself, scare them from a
profession of Christ and his gospel; but viewing all these with an undaunted courage, say,
“Who shall separate us from the love of Christ?” instances of this we have in Daniel and
his companions, the apostles of Christ, the believing Hebrews, whom Paul wrote to, and
thousands of martyrs for, and confessors of the truth in all ages. 9. These horses were not
employed in ordinary service, in mere drudgery, but were selected for the service of
Pharaoh, to run in his chariots. The elect of God being called by divine grace, are not, or
at least, they should not be employed in the service and drudgery of sin and Satan; but
being subjected to Christ, whom they acknowledge to be their Lord and King, are
directed and guided by him, into those paths in which he would have them go, and so
readily, cheerfully, and swiftly, “run the ways of his commandments.” These are not
common, servile horses, which the church is here compared to, but royal ones, such that
were in the service of a king. 10. These horses were not wild, nor loose, running at
random, but being fitted for service, were joined and coupled together, and so peaceably
and orderly drew one way; and perhaps, were all of the same color, and of an equal size
and bigness, which is usual in the chariots of princes. The church is not a company of
wild and unconverted sinners, running loose, and enjoying their carnal liberty; but of
persons, who, by divine grace, are put under the yoke of Christ, being joined together in
gospel-bonds, and “strive together for the faith of the gospel, worshipping the Lord with
one shoulder and one consent;” and when they are all of the same faith, of the same mind
and judgment, speak the same things, and harmoniously agree together, without

disorders, contentions, and divisions, then may they be said to be like “a company of
horses in Pharoah’s chariots.” But,

III. It may be inquired, why this comparison is made and mentioned here; which was, 1.
To comfort and support her under the mean apprehensions she had of herself, and also to
strengthen her against the reproach and scandal that was thrown upon her by others;
therefore Christ lets her know, that tho’ she was black in her own eyes, and slighted and
despised by her mother’s children, yet she was glorious in his, for he had compared her to
a “company of horses,” etc. 2. To inform her, that she was in a militant state, and that she
must not expect much ease and rest, which she seemed to be seeking for in verse 7, and
therefore he would have her know, that this was a time for fighting the Lord’s battles
against sin, Satan, and the world; and for that purpose he had “made her as his goodly
horse in the battle,” (Zech. 10:3). 3. Christ having directed her to tread in the “footsteps
of the flock,” and to feed her kids beside the shepherds” tents, would have her consider,
that she must expect trouble, persecution, and opposition from those other shepherds,
whose flocks are mentioned as distinct from Christ’s, in verse 7. and therefore to support
her under, and comfort her against these, he tells her, that he had “compared her, or made
her like to a company of horses,” stout, strong, courageous, warlike, and victorious; and
therefore, seeing he had “not given her the Spirit of fear, but of power, and of love, and of
a sound mind,” she should not be discouraged and dismayed at these troubles and
afflictions that came upon her.

 

ENDNOTES:

[1] yty[r amica mea, Pagninus, Montanus, Tig. Vers. Mercerus, Michaelis

[2] dytymd sin ilem to judico, Tig. Vers.

[3] ytssl th ippw mou, Sept. equae meae, Pag. Mont Gusset. p. 581. So Ahen Ezra,
Syr. & Ar. equabus, Piscator.

[4] Theocrit. Idyll. 18. 5:29. Theognis Sentent. 5:257. Plato in Hippias Major, p. 1250.
Horat. Carmin. I. 3. odc 11. 5. 9.

[5] Frantz. hist. animal, sacr. par. 1. c. 12.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 10.

Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

 

Christ in these words continues to give an account of the church’s beauty and glory; and
that either in opposition to what she had said in verses 5 & 6, and assures her, that her
cheeks and neck were not so black as she imagined; but were like the blushing cheeks of
a beautiful woman, adorned with jewels, and her fair neck adorned with bracelets,
necklaces and chains of gold or pearl (see Ezek. 16:11, 12); or else he continues the
metaphor used in the preceding verse, where he compares her to a “company of horses in
Pharaoh’s chariots” whose bridles being richly adorned, having chains of gold hung
about their necks, as the camels of the kings of Midian had (Judg. 8:26), gloriously set
forth the beauty of the church; and perhaps, the church’s glory under the Old Testament
dispensation is represented in this verse, and a farther increase and display of it under the
New Testament dispensation promised in the text. And here,

I. Her cheeks are said to be “comely, with rows of jewels.”

II. Her “neck with chains of gold.”

I. Her cheeks are said to “be comely with rows of Jewels:” the word jewels is not in the
Hebrew text, but supplied by our translators; and the word Torim, translated rows,
sometimes signifies turtles, which gave occasion to the Septuagint to render the words
thus: “How beautiful are thy cheeks, as the turtle dove’s.” R. Aben Ezra thinks that the
bridles of those horses, to which she is compared, had the images of turtles upon them;
others,[1] that these were some ornaments of women, as jewels and ear-rings, which had
the figures of turtles upon them, and therefore were called turtles, or turturellas,
according to Drusius; even as those pieces of money, which had the figure of a lamb
upon them, are called lambs, Genesis 33:19, Job 42:11. Now the cheeks of the church
being said to be comely with these, shew her innocency and harmlessness, her love,
chastity, faithfulness and beauty; all which appear in this creature. The Targum renders it
bridles, and very well refers it to the law given on mount Sinai to the people of Israel;

which is as a bridle, both to restrain persons from sin, who are by nature as the horse and
mule, without understanding, and also to guide and direct them in the right way, that they
may not depart from it; and on these bridles were rows of jewels or precious stones. The
word Tor, which is the singular of this in our text, signifies an order, or disposition, and
course of things;[2] see Esther 2:12, 15 and is not amiss rendered by our translators, rows,
that is, of jewels, or precious stones; and by them are intended, either,

1st, The precepts of the moral law;[3] which, 1. Are beautifully ranked and disposed in
order; the precepts thereof are so strictly and closely joined together, that he that offends
in one point, breaks the link, and so is guilty of all. 2. These are so many rows of jewels,
valuable and excellent, and are “more to be desired than gold, yea, than much fine gold.”
Or else,

2dly, The ordinances of the ceremonial law; which may be compared to rows of jewels,
1. For the variety of them; this law is “a law of commandments,” of many
commandments, “contained in ordinances,” which, as they were carnal, so they were
divers (see Eph. 2:15; Heb. 9:10). 2. For the excellency of them, as they prefigured the
Lord Jesus Christ; it is true, after Christ the substance was come, they were “weak and
beggarly elements,” useless and insignificant; but before Christ’s coming, they were
lively representations of him, exceeding useful to the saints, and highly valued by them.

Now the church’s cheeks, that is, the outward face and appearance of the church, were
comely and desirable in the eyes of Christ, being adorned with these rows of jewels; her
outward conversation being according to the laws of God, she appeared beautiful and
delightful, for “holiness becomes the house of God” for ever: there was a beauty in
ceremonial worship; the tabernacles of God were amiable to the saints, and the saints
themselves were so to Christ, in their attendance on the service and ordinances of God:
the statutes and ordinances with which the external face of the church was beautified,
were such as were not given to other people during that dispensation; which manifestly
shewed that God had a peculiar regard for them.

II. Her neck is said to “be comely with chains of gold.” The word gold is not in the
Hebrew text, but supplied by our translators, and the word Charuzim, which is only found
in this place, is generally interpreted by the Jewish doctors, chains of gold, or jewels and
precious stones[4] bored through and hung in a string, to be wore about the neck. A pearl
necklace was in use with great personages; so the eldest daughter of Priamus had collo
monile baccatum,[5] a pearl necklace, which AEneas made a present of to Dido; and such
like was the chain of gold beset with amber, presented to Penelope by her suitors, which
shone like the sun.[6] And, 1st, I shall enquire what is meant by the church’s neck. 2dly,
What by those chains of gold, or precious stones, with which it is adorned and made
comely.

1st, By her neck may be meant, either the grace of faith, by which the church cleaves to
Christ the head, and exalts him; this is also accompanied with other graces, which are
linked together as a chain, and is attended with good works: or else, by it is meant the
ministers of the gospel,[7] who, as the neck, are placed in the most eminent part of the

body, the church, and are the means of conveying spiritual food from Christ the head, to
the members thereof. But of this, see more on chapter 4:4.

2dly, By those chains of gold, with which the church’s neck is beautified and adorned,
may be meant, 1. The laws and ordinances of God; which the ministers of the gospel, and
members of churches should be careful to observe; and are, as Solomon says, Proverbs
1:9 “an ornament of grace unto the head, and chains about the neck,” of those who regard
them. Or, 2. Those diversities of gifts which are bestowed on the ministers of Christ, by
which they are made “able ministers of the New Testament; and so become useful to
many, and appear comely and beautiful, both in the eyes of Christ, and of such souls to
whom they minister.” Or, 3. The various graces of the Spirit, with which, not only
ministers, but all believers are adorned; for as sins and vices are so chained and linked
together, that where there is one, there is all; so the graces of the Spirit are like chains of
gold, which are so closely linked together, that they cannot be separated, but where there
is one grace there is every grace, which very much beautify and adorn the believerers.
This golden chain of grace which is put about the church’s neck, consists of these ten
links: the first is faith, that precious pearl and valuable jewel, which is alike precious in
all saints, as to its nature and object; the fruit of electing love, the Father’s gift, the Son’s
grace, and the Spirit’s work. The second is hope, which is called, “good hope thro”
grace;” this carries the soul cheerfully through all the difficulties of life, and makes not
ashamed at death; it is both the Christian’s anchor and his helmet; it is valuable in its
nature, and useful in its actings. The third link in this golden chain is love, which is “the
fulfilling of the law;” this is highly valued, by Christ, see chapter 4:10, and is of so great
a price, that if a man “would give all the substance of his house for it, it would utterly be
contemned,” chapter 8:7. The fourth is humility; which is, in “the sight of God, of great
price;” and the believer, being clothed with it, appears very beautiful and comely; it is a
sparkling gem in this necklace. The fifth is patience, which is of exceeding use in the
believer’s life, much recommends his character and profession, and is greatly taken
notice of by Christ (see Rev. 2:2, 3, 19). The sixth is self-denial, which is required of, and
should be in exercise in all Christ’s followers, but seldom appears in its luster and
splendor, being frequently sullied by carnal and selfish principles and actions. The
seventh is contentment in every state of life; this is an exceeding great rarity; few persons
are possessed of this jewel; the apostle Paul had it, as appears from what he says. “I have
learned in whatsoever state I am, therewith to be content.” The eighth is a saving
knowledge of Jesus Christ; this is eternal life itself, and is by believers preferred to all the
things of this life; who, with the apostle, “count all things but loss for the excellency of
the knowledge of Jesus Christ, their Lord.” The ninth is long-suffering and forbearance,
whereby saints are not easily provoked, and do readily forgive those who have offended
them; this gives great grace, and is exceeding ornamental to the believers. The tenth, and
last link in this golden chain is sincerity; this runs through all other graces, and makes
them so glorious as they are; this was exceeding bright, and shone with a great deal of
luster in Nathaniel, of whom Christ said, “Behold an Israelite indeed, in whom is no
guile.” Or, 4. Those blessings of grace which are laid up in an everlasting covenant, come
through the blood of Christ, and are communicated to all his people, may be meant by
these chains; they go inseparably together; where a person is blessed with one, he is
blessed with all; for though our interest in them may be gradually discovered to us, yet

are we blessed at once, “with all spiritual blessings in heavenly places in Christ.” Not one
of these links can be broken; this golden chain of grace and salvation is excellently
described by the apostle, when he says (Rom. 8:30), “Whom he did predestinate, them he
also called; and whom he called, them he also justified; and whom he justified, them he
also glorified;” where we may observe, how all the blessings of grace are inseparably
linked together; and which being put about the believer’s neck, must needs make him
look very beautiful and comely.

 

ENDNOTES:

[1] Vide Mercer, Brightman, and Ainsworth in loc.

[2] Vide R. David Kimchium in lib. Shorath. rad. dwt.

[3] These rows, are interpreted by the Jews of their written and moral law, and of the
laws of burnt sacrifices, meat offerings, etc. in Pefikta apud Yalkut in loc.

[4] R. Sol. Jarchi in loc. and R. David Kimchi in lib. Shorath. rad. zdj.

[5] Virgil. AEneid. 1. 5:650. pendebant tereti gemmata monilia collo, Ovid,
Metamorph. 1, 10. fab. 3.

[6] Homer. Odyss, 18. 5:295.

[7] So Isidore in loc.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 11.

We will make thee borders of gold with studs of silver.

 

Christ having described the church’s comeliness in the former verse, as she was beautiful
under the legal dispensation, with the precepts of the moral and ceremonial law, and with
that measure of grace which was then bestowed on her, proceeds in this verse to promise
in his own, and in the name of the other two persons, a greater glory, and a larger
measure of grace unto her, under the gospel dispensation. And,

I. The thing promised is, to “make her borders of gold, with studs of silver.”

II. The persons by whom this is to be performed, who are more than one; “We will make
thee,” etc.

I. The thing promised is, that she shall have borders of gold, with studs of silver” made
her: some read it, “turtles of gold:” the Septuagint render it “similitudes, or likenesses of
gold”;[1] and it is probable they mean the images of some things, perhaps turtles, which
might be wrought in silver studs, with pieces, or plates of gold, which also R. Aben Ezra
seems to intimate; others translate it, “rows of gold”,[2] as in the former verse, it being the
same word which is used there; our translators render it borders, respecting the borders of
garments, where the Jews wore their fringes, and which, in Christ’s time, the Pharisees,
who were ambitious of being esteemed more holy than others, wore very large. Now a
promise of golden borders may here intend the glorious righteousness of Christ; that
golden and silver studded work of his, that raiment and needlework and curious piece of
embroidery, with which the church and all believers are beautified and adorned; in which
the church, the queen, stands at the right hand of the King, the Lord Jesus Christ, as one
clad in gold of Ophir. Moreover, by these “borders, or rows of gold, with studs of silver,”
may be meant, either, 1st, The ordinances of the gospel, which are far preferable to those
under the law; the church’s cheeks and neck were comely with these rows and chains,
under the legal dispensation; but these are not said to be rows or chains of gold; the
words jewels and gold are not in the original, but supplied by our translators, as has been

there observed; but when he speaks of gospel-ordinances, which he would appoint, and
his church should enjoy under the gospel-dispensation, he makes mention of gold and
silver; as the Lord does in the prophecy of Isaiah, when he is speaking of, and promising
glory to the church in those times, saying (Isa. 60:17), “For brass, I will bring gold; and
for iron, I will bring silver; and for wood, brass; and for stone, iron.” Gospel ordinances
are preferable to the law: 1. They are more easy, pleasant, and delightful; the ceremonial
law was a yoke of bondage, and some of the ordinances of it intolerable; but Christ’s
yoke, under the gospel dispensation, “is easy, and his burden is light;” those ways were
“ways of pleasantness,” in which God would have his people walk under the law, much
more are those which they are directed to under the gospel; if those statutes and carnal
ordinances were “more to be desired than gold, yea, than fine gold,” much more are those
which believers enjoy now; the ordinances of that legal dispensation were servile and
slavish, and suited to persons who were under a spirit of bondage; but those of the gospel
became Christ’s freemen, to be found in obedience to, and are no ways an infringement
of their spiritual liberty, but rather an advancement of it; these commandments are no
ways grievous, but every way delightful and pleasant, and are suited to a free, ingenuous,
and gospel-spirit. 2. They are more lasting and durable; the ordinances of the Mosaic
dispensation were imposed upon the Jewish church until “the time of reformation,” that
is, until the coming of Christ in the flesh, and the oblation of his sacrifice; for when he,
the substance of all those shadows, was come, they vanished and disappeared; “the
middle wall of partition is now broken down; the taw of commandments, contained in
ordinances,” is entirely abolished, and the whole economy is at an end but the ordinances
of the gospel will last till time shall be no more; when there will be no more need of such
helps as these to assist our sight, or such lights as these to direct us in our way; they will
last till the coming of Christ, till the “sun of righteousness arises with healing in his
wings:” these are things which will remain, till then, unshaken and immoveable; the
gospel-dispensation is a “kingdom which cannot be moved,” in opposition to the legal
one, which is already moved, and entirely abrogated. 3. They are more clear and
perspicuous; there was a great deal of obscurity in the legal dispensation; the faith of
God’s children was led to Christ through dark representations and cloudy types and
figures; but now, under the gospel dispensation, we all with open face beholding through
those ordinances, which we now enjoy, “as in a glass, the glory of the Lord, are changed
into the same image from glory to glory.” 4. They are more spiritual; the ordinances of
the ceremonial law are called carnal ordinances (Heb. 9:10). The external worship of the
Jews was attended with a great deal of pomp and splendor, but not with so much
spirituality and power of godliness as that of believers under the gospel, who “worship
God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” 5. The
obedience which was performed under the legal dispensation, was not so free and
ingenuous as this, which is performed by believers under the gospel; that sprang from
fear, and was performed under a spirit of bondage, but this from principles of love and
grace. Believers, in their obedience to Christ, as under the constraints of love, are guided,
influenced, and assisted by the Spirit of God, who is a free Spirit, or a spirit of liberty; for
“where the Spirit of the Lord is, there is liberty.” Or else, 2dly, The doctrines of the
gospel may be here intended; which being “words fitly spoken, are like apples of gold in
pictures of silver:” these may be called “rows, or borders of gold studded with silver;” for
the doctrines of grace are by the apostle, in 1 Corinthians 3:12, compared to gold, silver,

and precious stones, as are the doctrines of man’s invention to wood, hay, and stubble.
Now these may be very well called “borders of gold studded with silver,” 1. For their
valuableness; they are valued by souls who have tasted the sweetness, and felt the power
of them, more than “thousands of gold and silver,” yea, more than their necessary food,
nay, more than life itself; they contain riches of grace and glory, yea, “the unsearchable
riches of Christ.” 2. For the glory and splendor of them; they give a glorious display of
the divine perfections, and in a resplendent manner represent the glory of Christ’s person,
office, and grace; and therefore the gospel is called the “glorious gospel of God and
Christ (1 Tim. 1:11; 2 Cor. 4:4). 3. For their being tried ones; “The words of the Lord,”
says the Psalmist, Psalm 12:6. “are pure words, as silver tried in a furnace of earth,
purified seven times:” they have been tried by saints, and have never failed to support and
comfort them, nor to guide and direct them in the right way; they have been tried by
enemies, and have stood the brunt of all their rage, malice, and persecution. 4. For their
durableness: they are as lasting as “borders of gold studded with silver.” Attempts have
been made to destroy the gospel, and remove it out of the world, but have all proved
abortive; it is an ever-lasting gospel, it is immoveable, a burdensome stone to all those
who endeavor to subvert or remove it; though all things in nature are fading, perishing,
and subject to change and alteration, yet “the word of God liveth and abideth for ever.” 5.
They may be called “rows of gold,” for their orderly disposition and connection; there is
an entire harmony and agreement between the truths of the gospel; one truth has an entire
dependence upon another, and they have all close connection with each other; this is what
the apostle calls the proportion or analogy of faith, Romans 12:6. 6. The gospel is full of
the silver specks or studs of exceeding great and precious promises; it abounds with
them, and is delightfully studded by them; it is filled with such a variety of them as are
both useful and pleasant to believers.

Now there being such a display of the doctrines of grace, under the gospel dispensation, it
appears to be far more glorious than the legal one; it is true, the law had a glory attending
it, but the gospel has an excelling one; the law was “the killing letter, and the ministration
of death,” but the gospel is the ministration of life, “the spirit that quickens;” the law is
the “ministration of condemnation,” but the gospel is the “ministration of righteousness;”
the law is that “which is done away,” but the gospel is that “which remaineth,” and will
abide for ever. Or else, 3dly, By these “borders of gold, with studs of silver,” may be
meant the rich and glorious graces of the blessed Spirit, and a larger increase of them
under the gospel-dispensation; which are, 1. Rich and enriching, excellent and valuable
as gold and silver; nay, grace is “much more precious than gold that perisheth;” it is rich
in its own nature, and enriches all that are possessed of it; therefore, says Christ (Rev.
3:18), “I counsel thee to buy of me gold tried in the fire, that thou mayst be rich.” 2. The
graces of the Spirit adorn and beautify a soul, as much, nay, more than “borders of gold
studded with silver” do the body; on the account of these the church is said to be “all
glorious within;” and though believers in their nature-state were black, like those who
“have been among the pots,” yet being called by, and adorned with the grace of God, are
like “the wings of a dove covered with silver, and her feathers with yellow gold.” 3. The
graces of the Spirit, are us lasting and durable as golden borders with silver studs; nay,
more so, they shall not perish, can never be lost; grace is an immortal and incorruptible
seed, which remains in the believer, and shall do so for ever. 4. A larger measure of grace

is dispensed under the gospel-dispensation than was under the legal one; it was neither so
clearly revealed, nor so largely communicated before Christ appeared in the flesh, “full of
grace and truth,” as it was afterwards; and such a larger revelation and increase of grace
must needs make the church look more glorious under the one than it did under the other.
Or else, 4thly, These “borders of gold” intend the ground-work of a believers faith and
hope, which is Christ, as “Jehovah our righteousness,” who is the only sure and safe
foundation, and the “chief corner stone;” and the “silver studs” may the curious work of
sanctification, with all the delightful fruits thereof, even those “beauties of holiness”
which are so ornamental to, and do so much become the believer; Christ’s righteousness,
imputed to us, is the ground-work and foundation of faith and hope; and his grace
imparted to and wrought in us, is the superstructure that is raised upon it; the one the
golden “borders,” the other the silver “studs.” Or, 5thly, Souls called by divine grace are
meant, even the “precious sons of Zion, comparable to fine gold;” and as a great number
of these being called in, enlarge the borders of the church, so they likewise increase the
glory of it; this is one way by which Christ “beautifies the place of his sanctuary, and
makes the place of his feet glorious.” Or, 6thly, and lastly, The glories of heaven may be
here intended; for as Christ gives his people grace here, so he will give them glory
hereafter, which he and the other two persons are preparing and making ready for them;
and we need not wonder that these heavenly glories are represented by “borders of gold
studded with silver; when the new Jerusalem is described, Revelation 21:18, 19, 21 as a
“city of pure gold, like unto clear glass, and the street of it pure gold, as transparent glass,
the wall of it of jasper, the foundations thereof garnished with all manner of precious
stones, and the twelve gates, said to be twelve pearls.” Can any thing appear more
glorious and magnificent than this account of that city, which has “foundations whose
builder and maker is God?” and those, who are enriched by divine grace here, need not
doubt of being partakers of the celestial glory hereafter. But let us now consider who they
are that promise and will perform all this. For,

II. As the things promised are here mentioned, which are “borders of gold with studs of
silver;” so the persons who promise to make these, are intimated in those words, “we will
make thee,” etc. It is not the chorus of virgins, or the daughters of Jerusalem, who here
speak; nor angels, who are both incapable of and unfit for such an undertaking; nor is
God introduced here speaking regio more, in the manner of kings who sometimes use to
speak in the plural number, when they only mean themselves; but a trinity of persons is,
no doubt, here intended, even “the Father, the Word, and the Holy Ghost, which three are
one,” and are jointly concerned in all the works of grace, as they were in the works of
creation: it is a way of speaking much like that in Genesis 1:26. R. Solomon Jarchi
paraphrases it thus, “I and my house of judgment,” as he also does Genesis 19:24. Now
the ancient Jews by this speech meant a trinity of persons, though the modern unbelieving
ones, as Ainsworth observes, are ignorant of it; yet still retain the phrase, and use it as the
forementioned Rabbi does, in those places where a trinity of persons manifestly appears:
for the house of judgment never consisted of less than three persons. Now this work may
very well be ascribed to them; for, 1st, The ordinances of the gospel are the institutions of
all the three persons; divine adoration is given to them in all; and they are enjoined on
believers, and are regarded by them, as being all equally concerned in authorizing them,
and in sharing the glory which arises from them; thus for instance, baptism is required to

be performed “in the name of the Father, and of the Son, and of the Holy Ghost,”
(Matthew 28:19) and accordingly is performed in this manner, 2dly, The gospel itself is
the work of all the three persons; God the Father is the author of it, and therefore it is
called the “gospel of God,” (Rom. 1:1), and so is Christ, hence it is also called his, verse
16. and so is the Spirit, and therefore it is called “the ministration of the spirit,” (2 Cor.
3:8). The grace of all the three persons is discovered by it, and the glory of them all
concerned in it; the Father sends it, Christ is the sum and substance of it, and the Spirit
powerfully applies it. 3dly, The work of grace upon the soul is performed by all the three
persons; thus the regeneration and quickening of a sinner, “dead in trespasses and sins,”
is ascribed to God the Father, 1 Peter 1:3 to the Son, John 5:21, and to the Spirit, John
3:5. 4thly, The increase of grace, which seems to be the thing here intended, is owing to
them all; thus grace and peace, that is, a larger measure of them, is wished and prayed for
by John for the seven churches of Asia, from all the three persons (Rev. 1:4, 5). 5thly, All
that glory which saints shall have hereafter, is procured and prepared by them all; the
Father, he has prepared the kingdom for them from the foundation of the world, and it is
his pleasure to give it to them; the Son he has opened the way to it with his blood, and is
gone to prepare a place for them; and the Spirit, he is the earnest and pledge of it, he
discovers the invisible glories of it to them, and will never leave them till he has made
them meet for, and brought them into the enjoyment of them. So that all the three
persons, in all these senses, may be very well understood as promising to make for the
church these “borders of gold with studs of silver:” which shews, 1. That believers should
have a great value for the gospel, and the ordinances thereof; seeing they are not only so
valuable in themselves, being preferable to gold and silver, and are so useful and
ornamental to the church, but are also the work of all the three persons, 2. That the work
of grace upon the heart of a sinner, and the carrying it on to perfection, is done by an
almighty power, and is the work of the eternal Three; the renewing of men requires the
same power, and is effected by the same hands, as the first making of them did; those
who said at the creation of man, “Let us make man,” say at this new creation, and in the
carrying on and perfecting of the work, “We will make thee borders of gold,” etc. as they
were all jointly concerned in the one, so they are in the other, which shows the greatness
and glory of it. 3. That all these “borders of gold studded with silvers,” are made for the
comfort, glory, and happiness of the church, “We will make thee, or for thee,” etc. the
whole gospel, with all its doctrines and promises, are given for their instruction and
consolation; all the ordinances thereof, for their comfort and improvement, as well as for
God’s glory; all the grace which is provided in Christ, wrought by the Spirit in their
hearts, as well as the glory which is laid up in heaven; all, I say, is to make them “a
glorious church, without spot or wrinkle, or any such thing.”

 

ENDNOTES:

[1] Omiw>mata crusi>ou, Set Muraenulas aureas,Vulg. Lat.

[2] yrwt ordines, Marckius, Michaelis.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 12.

While the King sitteth at his table,
my spikenard sendeth forth the smell thereof.

 

Christ having given very large commendations of his church, and promised a great deal
of grace and glory to her; she in this and the two following verses, declares what
advantages she received by him, how lovely his person, and how delightful his company
were to her. These words may be understood either,

First, Of the time of Christ’s not being manifested in the flesh, after the promise of it, and
of the exercise of the faith, hope, love, desire, expectation, etc. of the Old Testament-
saints, respecting his coming in the flesh: and then the sense is this, Whilst he, who is
constituted king of saints, is appointed to be the mediator between God and man, the
promised Messiah and Savior of the world, is With God, as “the only-begotten Son in the
bosom of the Father,” and not yet manifested in the flesh; “my spikenard sendeth forth
the smell thereof,” that is, my grace is in exercise; my soul is breathing with earnest
desires after him; I long for his coming, and am in earnest expectation of it; I live in the
hope of enjoying this valuable blessing; I firmly believe that he will come according to
the divine promise, though his stay is long, and therefore will patiently wait the appointed
time. Christ did exist from eternity, as the Son of God; was set up as the head and
mediator of God’s elect, and was appointed and constituted king over God’s “holy hill of
Zion.” He bore this character throughout all the Old-Testament-dispensation; and being
promised to be the Messiah and Savior of sinners, from the time of the first declaration
and publication of it, the Old-Testament-saints lived in the faith, hope, and earnest
expectation of his coming in the flesh. Or else,

Secondly, They may be understood of the time of Christ’s being in the temple, or in
Jerusalem, or in the land of Judea; during which time the gospel was preached, and the
sweet odor of it diffused throughout all the parts thereof. Christ was promised to come
into the world as the church’s King; “behold thy King cometh,” etc. Zechariah 9:9, and as
such he did come; the wise men of the East sought him under the character of “the King

of the Jews:” He was accused of making himself King, and for it was put to death: Hence
this superscription was wrote on the cross, “This is the King of the Jews;” though most
were ignorant of the nature of his office and kingdom, which were “not of this world.”
Now whilst this great King was here on earth, the savor of the gospel was spread abroad;
it was preached by Christ himself, in the temple, in the synagogues of the Jews, and in
several parts of the land; for he was “not sent but to the lost sheep of the house of Israel:”
He sent out his disciples to preach it, but limited them to Judea’s land, and forbad them to
“go in the way of the Gentiles,” or enter into any of the cities of the Samaritans. So that
the sweet odor was then confined within that land; though after his resurrection he
enlarged the commission of his disciples, and bid them go and preach the gospel to every
creature, beginning at Jerusalem; which they accordingly did, and their ministry was
owned for the conversion of many. but afterwards being rejected by the Jews, they turned
to the Gentiles; for it was proper and necessary, that the word should be first preached to
them, that “out of Zion might go forth the law, and the word of the Lord from Jerusalem.”
Or,

Thirdly, These words may be understood of Christ’s being now in heaven, whither, after
his resurrection, he ascended, where he now is, and he will continue till his second
coming, “whom the heaven must receive, until the times of the restitution of all things;” it
is from thence that saints expect him: Now these words, “while the King sitteth at his
table,” very well suit with Christ’s exalted state in heaven; his kingly office and power
appear more manifest, he is now declared to be “both Lord and Christ;” his posture there
is, “sitting at the right hand of God,” where he is “in his circuit”[1] as the words may be
read; it being the usual custom anciently among the Jews, to sit at table in a circular form
(1 Sam. 16:11). Christ being in heaven, is “in his circuit,” encompassed about with angels
and glorified saints; thus in Revelation 5:6-11, 12, a large number of angels and saints are
said to be “round about the throne,” (and Christ, the lamb, in the midst of them) singing
his praises, and feasting with him on those joys which will never end.

Now, whilst Christ is thus solacing himself with saints above, at such a distance from his
church below, he is not unmindful of her, but gives such large communications of his
grace, as cause her “spikenard” to “send forth the smell thereof:” Which may be meant,
either,

1st, Of the graces of the church being in exercise on Christ: Christ, though now in
heaven, and so invisible to the bodily eye, yet is the object of faith, love, hope, and joy;
“whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory,” (1 Peter 1:8). The distance of place no
way hinders either the communications of grace to us from Christ, or the exercise of our
grace on him; but while he is there, he is giving it forth to us, and we are exercising it
upon him; it is the manifestation of Christ’s love and grace to us that makes our
spikenard send forth its smell. Or else,

2dly, The prayers of the saints may be intended by it; which are odorous, and of a sweet-
smelling savor to God, being perfumed with Christ’s mediation, and offered up with his
“much incense;” and therefore says David (Ps. 141:2), “let my prayer be set forth before

thee as incense.” R. Aben Ezra thinks, that by the smell of the spikenard, is meant the
smell of the incense, which was burnt under the law. Now while Christ is in heaven, the
saints put their prayers into his hands, who takes notice of them, and is always ready,
with his golden censer, to offer them up to his Father on the golden altar, in which he
smells a sweet savor; and therefore the prayers of the saints are called odors (Rev. 5:8;
see also Rev. 8:3, 4). Or rather,

3dly, This may be expressive of the gospel, and the sweet “savor of the knowledge” of
Christ, which by it is made “manifest in every place,” wherever it comes (2 Cor. 2:14).
Now the gospel may be compared to spikenard, 1. Spikenard is but a small, low plant or
shrub;[2] the gospel is mean and contemptible in the eyes of the world; it is accounted
foolishness by them, and the preachers of it are abject and despicable persons in their
esteem. Yet, 2. It is very excellent; it is by Pliny[3] accounted the chief and principal
ingredient in ointments; and therefore, John 12:3, the ointment of spikenard, which Mary
took and anointed the feet of Christ with, is said to be “very precious and costly:” The
gospel is valuable and excellent, both in its nature and effects; it is a rich and an enriching
gospel; and therefore called “the unsearchable riches of Christ,” an exceeding valuable
treasure, that is put in earthen vessels; it is a revelation and declaration of the riches of
grace, which Christ bestows upon sinners here, and of those riches of glory which saints
shall be made partakers of hereafter. 3. It is of an exceeding sweet smell, so is the gospel;
there is such an efficacy in the odor of it, that it enlivens dead sinners, and therefore is
said to be the “savor of life unto life,” and will revive the spirits of fainting believers:
though it is reported of spikenard,[4] that by its being carried over sea it grows moldy and
rots, whereby it loses its sweet smell, and stinks exceedingly; so the gospel, to those that
perish, is not only of an ill smell, and abhorred by them, but is “the savor of death unto
death.” Many of the Jewish writers[5] understand the smell of the spikenard here as an ill
one. 4. Spikenard is of a hot nature[6] and digestive of cold humours; it is hot in the first,
and dry in the second degree: The gospel being powerfully applied by the Spirit of God,
warms the hearts of God’s children, makes them burn within, and drives away luke-
warmness, deadness and dullness, occasioned by indwelling sin. 5. It is of a very
comforting and strengthening[7] nature to the stomach, it exhilarates the spirits; so are the
doctrines and promises of the gospel to the souls of believers; these strengthen and
nourish, comfort and refresh them; they, like Jeremiah, find the word and eat it, and it is
“the joy and rejoicing of their hearts.” For these reasons the gospel may be compared to
spikenard; which some of the Jewish[8] writers think is musk, others a kind of spice
somewhat like saffron; but it is best to understand it of nard, of which there are many
sorts; the best of which is that which grows up in spikes, and therefore is called
spikenard, which is what is here intended. Again,

Fourthly, These words may be understood of Christ’s feasting with his saints here below,
during which time their grace is in exercise; there is a mutual feasting between Christ and
believers, he sups with them, and they with him; Christ has furnished a table for his
people in this wilderness, with plenty, and variety of suitable food; and though he is a
King, constituted by his Father, and acknowledged by his church, yet he sits at this table,
with poor, mean, and worthless creatures, and welcomes them to those sweet provisions,
saying, “Eat, O friends; drink, yea, drink abundantly, O beloved.” Moreover, Christ’s

presence with his people, and his grace manifested to them, have a mighty influence to
draw forth their graces into exercise, even as the rising sun opens the flowers, and
exhales the odor thereof, and agreeable breezes spread it abroad. Thus when the graces of
believers are in exercise under the influences of Christ, and the enjoyment of his
presence, they are exceeding odorous, both to Christ and others; their spikenard may then
be said to “send forth the sweet smell thereof:” On this table, which is sometimes called
“the table of the Lord,” are set the body and blood of Christ, whose “flesh is meat indeed,
and whose blood is drink indeed;” on which believers, being encouraged by Christ’s
presence, and assisted by his Spirit, feed plentifully; and he sits there and delights himself
by viewing the graces of his own Spirit in exercise: thus at this table they are both
mutually feasted and delighted. Yet there seems to be an emphasis on the phrase his
table, as if it was a table peculiar to himself; and it was usual with great personages, and
at grand entertainments, for the master of the feast and each of his guests to have separate
tables, though together in the same room; this was formerly a custom with the Jews
though now disused,[9] and with the ancient Greeks,[10] and with the old Germans[11] also,
and it seems with the Romans,[12] but this did not hinder their mutual pleasure.

The conjecture of a certain Expositor,[13] that Christ himself is intended by the spikenard,
is not to be slighted, he being called a “bundle of myrrh,” and a “cluster of camphire,” in
the following verses: It was usual in feasts to anoint the head and hair as well as feet of
persons invited thereunto; and ointment of spikenard was often used,[14] as is manifest
from Mark 14:3, John 12:3; to this custom the Psalmist alludes, Psalm 23:5. At royal
banquets in Syria, as this here was one, it was usual to go round the guests and sprinkle
them with Babylonian ointment.[15] Now the church was at table with Christ as a guest,
and was entertained with the most delicious fare; here was nothing wanting to render the
entertainment delightful and pleasant; Christ himself, as he is both the master and the
feast, so he is the ointment of spikenard to his guests: and it is as if she should say, “I am
now at a sweet and heavenly repast with my beloved, he sits at the table, and I with him;
and as he is my food, so he is my spikenard;[16] he is my “all in all;” as long as he is here I
need no flowers to delight me, no spikenard, myrrh, cypress, or unguents made of these
to refresh me, for he is all this, and much more unto me.” Christ’s person and grace, his
sacrifice, blood and righteousness, are, like spikenard, of an exceeding sweet smell; his
person is “altogether lovely; the savor of his graces or ointments” attract the love of his
people; his “sacrifice is of a sweet-smelling savor to God,” and to all believers; his
garments, or robe of righteousness, “smell of myrrh, aloes, and cassia,” and in them
believers are acceptable and well-pleasing to God.

 

ENDNOTES:

[1] wbsmb in circuitu suo, Montanus, Piscator, Michaelis.

[2] Plin. 1. 12. C. 12.

[3] Plin. 1. 12. c. 12.

[4] Matthiolus in Dioscorid. 1. 1. c. 6.

[5] T.B. Sabbat. fol. 88. 2. & Gittin. fol. 36. 2. Targum & Sol. Jarchi in loc. and Zohar
in Exodus fol. 7. 2, 3.

[6] Fernel. method, med. 1. 5. c. 22.

[7] Ibid. & 1, 4. c. 7.

[8] Vide R. David Kimchium in lib. Shorash. rad. Drn.

[9] Tosephot T. Bab. Beracot, fol. 42. 1.

[10] Homer Odyss. 8. 5:69. Athenei Deipnosophist. 1. I. p. 4.

[11] Tacit. de Mor. German. c. 22

[12] Vide Cupcri Observ. 1. 1. c. 2. p. 13.

[13] Sanctius in loc.

[14] Madidas nardo comas, Martial. 1. 3. ep. 56. tinge caput nardi, folio ib. Assyrioque
nardo potemus uncti, Horat. Carmin. 1. 1. ode 11. 5:16, 17. Vide Tibull. eleg. 1. 2. ek
2. 5:7. & 1. 3. cl. 7. 5:31. & Ovid de Arte Amandi, 1. 3.

[15] Athenae Deipnosophist 1. 15. c. 13. p. 692.

[16] Tu mihi stacte, tu cinnamomum, etc. Plauti Curculio, act, 1. so. 2. v 6.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 13.

A bundle of myrrh is my well-beloved unto me;
he shall lie all night betwixt my breasts.

 

The church in these words continues the account of that comfort, delight and satisfaction
which she had in Christ, expressing the greatest love and strongest affection for him: and
therefore she compares him to the very best herbs and spices, and declares that if her
spikenard, or the graces of the spirit in her sent forth an agreeable smell to him, whilst he
was at his table, much more grateful and odorous was he, being as “a bundle of myrrh”
unto her,

I. Here is a title or character which she gives him; “my well beloved.”

II. What Christ is unto her; “a bundle of myrrh.”

III. The entertainment she is resolved to give him; “he shall lie all night betwixt my
breasts,”

I. Here is a title or character which she gives unto him, “my well beloved.” Ainsworth
observes, that the Hebrew word Dodi, which is thus translated, is written with the same
letters as David is, a name which is frequently given to Christ in the Old Testament (see
Jer. 30:9; Ezek. 34:23, 24; Hosea 3:5). David was a type of Christ, and of him, according
to the flesh, he came; for he is “the root and offspring of David;” as he is God, he is
David’s Lord; and as he is man, David’s son; both words, Dodi and David, signify
beloved, and both David and Christ are beloved of God. “David was a man after God’s
own heart,” and Christ his “beloved Son, in whom he is well pleased,” and both of them
beloved of God’s people. The Septuagint render it by a word which signifies a nephew,[1]
a brother or sister’s son, Christ is near akin to his church, he is partaker of the same flesh
and blood as they are, is of the same nature with them; they are “members of his body, of
his flesh, and of his bones;” the Hebrew word Goel, which is frequently rendered a
Redeemer, signifies also a near kinsman; and being applied to Christ; as it is in Job 19:25,

shews, that he, who is our Redeemer, is also our near kinsman: but the word is very well
rendered here, “my beloved, or well beloved,” and is expressive, 1st, Of Christ’s love to
the church; he is her “well beloved,” and has shewn his love by undertaking her cause,
espousing her person, assuming her nature, and dying in her room and stead; which love
of his is eternal, free, sovereign, unchangeable and unparalleled, and is the strongest
motive to, and has the greatest influence upon her love to him; therefore she may well
call him her “well beloved.” 2dly, It is expressive of her love to Christ, which springs and
arises from the manifestations of his love to her, for “we love him, because he first loved
us;” which love was now in exercise in her soul, he being present with her; and therefore
she gives him this affectionate title as an evidence of it. 3dly, It shews that she had a
sense of her interest in him, and his love; a greater blessing a soul cannot be possessed of,
than an interest in Christ and his love, whose person is “the chiefest among ten thousand,
and whose loving-kindness is better than life,” and all the comforts and blessings of it;
and next to this is a knowledge and sense of it; a soul may have an interest in Christ, and
yet not have the sense of it; the former renders this state safe and secure, the latter makes
his life comfortable and pleasant, and is an additional blessing and favor; for a person is
then able to say, he “hath loved me, and hath given himself for me.”

II. She declares that Christ her “well beloved, was a bundle of myrrh unto her.” By “a
bundle of myrrh,” we are not, I think, to understand the twigs or branches of the myrrh-
tree bound up in faggots, which the Arabians used to make fires with, the fumes whereof
were very noxious and pernicious, as the historian[2] tells us, and unless they burnt the
gum, called storax, would produce incurable diseases; but either the little sprigs or
flowers thereof bound up together, and put in the bosom as a pleasant nosegay to smell
to, may be meant; for Christ is exceeding sweet and delightful to the believer, being “the
rose of Sharon, and the lily of the vallies:” or else the gum stacte, which springs from the
myrrh-tree, and so the Septuagint read it, “a bundle of stacte;” or liquid myrrh, which
sweats from the tree of its own accord, without incision, and is accounted the best: and
then by a bundle of it is meant a bag,[3] or bottle of it, the same word which is used is
translated a bag, in Haggai 1:6; Job 14:17, and is an allusion to persons who carry bags
of perfumes, and sweet powders, or smelling-bottles in their bosoms, for the reviving of
their spirits; now what these are to such persons, that and much more is Christ to his
church. R.. David Kinchi[4] relates out of Midrash Chazith, that Abraham, the father of the
faithful, is there compared to myrrh; but Christ, who was the object of Abraham’s faith
and joy, may be much better and more aptly compared thereunto[5] which I shall now
consider. And,

1st, Christ may be compared to myrrh, if we regard the nature and properties of it; it
being, 1. An excellent spice, and one of the most precious and principal spices; it is
reckoned among the chief spices, chapter 4:14, and as such Moses is ordered to use it in
the anointing oil (Ex. 30:23). Christ is “the chiefest among ten thousands,” and exceeding
precious to every believer, in his person, office and grace; there is none among the angels
in heaven, or saints on earth, so desirable to them as he is; nor none who deserves to have
the preeminence in, and over all things, as he does; seeing he is “the image of the
invisible God, and the first-born of every creature.” 2. It is very odorous, it is called
“sweet-smelling myrrh,” chapter 5:5, and the church is said to be perfumed with it,

chapter 3:6. Christ, in his person, sacrifice, and righteousness, is of a sweet-smelling
savor, both to God and believers, as has been shewn on verse 12. Believers smell a sweet
smell in all his offices, characters and relations; he is in all these as a bundle of myrrh,
exceeding delightful to them. 3. Yet it is somewhat bitter in taste, it is gustu leniter
amara, as Pliny[6] observes; which may be expressive, (1.) Of the sufferings of Christ;
which, though they were grateful, and of a sweet-smelling savor to God, for it pleased the
Lord to bruise him; here was not only voluntas Dei, the will of God, but here was also
voluptas Dei, the pleasure of God; yet they were bitter to Christ, witness his agonies in
the garden, his sorrows on the cross, and the spirtings, buffettings, scourgings, and
revilings of his enemies; his head being crowned with thorns, and his hands and feet
pierced with nails; being forsaken by his God, and by his friends, could not be grateful
and pleasant to him: but though these were so bitter to Christ, yet, like myrrh, how sweet
and odorous is a crucified Christ to believers! They desire to know none but Christ, and
him crucified; the bitter cup, which he drank, is the ground of their joy and triumph; his
death and sufferings are the foundation of their comfort, and which only can secure them
against the fears of hell and wrath; it is this which embitters sin unto them; sin never
appears more odious than in the glass of Christ’s sufferings; and they never mourn for it
in a better or truer sense, than when they “look upon him whom they have pierced;”
repentance is a tear that drops from faith’s eye, and is never more evangelic than when
faith views a sin-bearing and sin-atoning Savior; now from the sufferings of Christ, or
from a crucified Christ, distil and drop down the sweet-smelling myrrh of spiritual
blessings, as justification, sanctification, adoption, pardon of sin, peace, reconciliation,
and a right to eternal glory; all which come to us through the blood, sufferings, and death
of a crucified Jesus. (2) The myrrh, being bitter in taste, though sweet in smell, may
shew, that the cross goes along with Christ; for as Luther says, Christianus estcrucianus,
a Christian is a cross-bearer; it is required of every one that will follow Christ, that he
take up the cross; for he that would wear the crown, must bear the cross; and he who
would have the sweet, must have the bitter; indeed, the Christian generally has his share
of afflictions, crosses and trials in this life. The passover-lamb was eaten with bitter
herbs, to shew, that he that “will live godly in Christ Jesus, must suffer persecution;” yet
so sweet is Christ, this bundle of myrrh, to believers, and communion with him, under all
afflictions, so delightful, that they would not be without him, though they might be freed
from them; this tree of life sweetens these bitter waters of Marah; they have peace in him,
when in the world they have tribulation: they are contented with, and rejoice in their
portion, and are willing to have the bitter, so they may have but the sweet; for these bitter
afflictions and tribulations which they endure for Christ’s sake, distil and drop down
some precious gums of faith, patience, experience, and hope (see Rom. 5:3, 4, 5).

2dly, Christ may be compared to myrrh, for the use that has been made of it. 1. It being
very valuable, and highly esteemed of, was used in gifts and presents to great persons;
thus we find it in the present that Jacob made to his son unknown, then governor of Egypt
(Gen. 43:11), and it was part of that which the wise men of the East brought to Christ at
his incarnation (Matthew 2:11). Christ is the great gift of God’s grace to sinners, and an
unspeakable one he is, which does not go alone, for “with him he freely gives all things:”
When God gave Christ, he gave a manifest proof of his greatness and goodness; he gave
like himself, and what was statable to us sinners; a favor which we neither deserved,

desired, nor expected. O boundless grace! amazing love! 2. It was used, and was a
principal ingredient in the anointing oil (see Ex. 30:23); and may signify that “oil of
gladness which Christ is anointed with above his fellows,” which being poured upon his
head, in its fullness, ran down to all his members, like the oil on Aaron’s head, which ran
clown to the skirts of his garments; for it is from him that we receive that “anointing
which teacheth all things.” 3. The stacte, which is the gum that drops from the myrrh-
tree, was used in the sweet incense (see Ex. 30:34); and may represent the intercession of
Christ, who stands at the golden altar, with a golden censor in his hand, to offer up the
prayers of all his people, which he perfumes with his much incense; which is exceeding
grateful and odorous, like sweet-smelling myrrh unto the saints. 4. It was used to render
persons comely and acceptable in the eyes of others; thus Esther, and the rest of the
maidens, were purified with oil of myrrh, for their admission into the presence of king
Ahasuerus (Esther 2:12), it is in Christ the beloved, that saints only are accepted with
God, being clothed with those garments of his, which “smell of myrrh, alloes and cassia:”
Thus they have liberty of access into God’s presence now, and shall have a ready
admittance into his kingdom and glory hereafter. 5. It was used in the embalming of dead
bodies, being useful to keep them from putrefaction and corruption; for this purpose
Nicodemus brought a mixture of myrrh and aloes to preserve the body of Jesus, John
19:39, 40, an interest in Christ, this “bundle of myrrh,” and an application of him to our
souls, will secure us from going down into the “pit of corruption,” and will eternally save
us from perishing; nothing safer and better them to have this in our bosoms, without
which sinners, “dead in trespasses and sins,” will rot and putrefy. 6. It is very useful in
healing[7] wounds and ulcers. Christ is the great physician that heals all the diseases of his
people, freely, perfectly, and infallibly, which he does in an uncommon and unusual way;
he performs his cures by his blood and stripes; his blood is a panacea, a sovereign
medicine for all diseases, and “by his stripes we are healed,” (Isa. 53:5).

3dly, Christ may be compared to “a bundle of myrrh.” 1. To denote the abundance of the
spiritual odors of divine grace in him, he is “full of grace and truth,” as a man and
mediator; “for it hath pleased the Father, that all fullness should dwell in him;” which is
communicated to believers, as they stand in need of it; who sometimes receive such large
measures of it, that they can say, “the grace of our Lord is exceeding abundant” in them;
Christ is “a bundle of myrrh” unto them; they have large views of his love, and sweet
communications of his grace. 2. To shew the security of this grace in Christ; our life is
sure in Christ’s hands, being bound up in the bundle of life with the Lord our God, “with
all the mercies and blessings of it, both for time and eternity; therefore they are called
“the sure mercies, of David, being hid with Christ in God, so that they can never be taken
away from us. 3. To shew the inseparableness of Christ and his grace; Christ and the
blessings of his grace never go separate; where God gives his Son, he gives all things
with him; and where a soul enjoys Christ, he possesses all things; peace, pardon,
righteousness, and life are all in Christ; and the believer is blessed with all spiritual
blessings, in heavenly places in him.

Now Christ is not so to all persons, only to them that “believe he is precious,” and to
none but them; Christ is a “bundle of myrrh” to none but his church; “my beloved, is unto
me, etc.; which shews not only the strength of her affection to Christ, the value that she

had for him, and the delight she took in him; but also a particular application of him by
faith, to her own soul; which is also expressed in the following verse, “my beloved is
unto me as a cluster of camphire, etc.”

III. In these words we have also the entertainment which she resolves to give him; “he
shall lie all night betwixt my” breasts:”. Wherein is to be considered, 1st, The place she
appoints him, “betwixt her breasts.” 2dly, How long we would have him lie there, “all
night.”, And, 3dly, For what ends and purposes.

1st, The place allotted Christ by the church is, “betwixt her breasts.” R. Aben Ezra
understands by them the two cherubim., or the midst of the camp of Israel; R. Solomon
Jarchi, the two bars of the ark;[8] but it would be much better to understand them either of
the two Testaments, the Old and New, which are both full of Christ, where he is to be
found, and does abide; or else of the two ordinances of the gospel, baptism and the Lord’s
supper, which may be called the church’s “breasts of consolation;” see chapter 4:5; in
these ordinances Christ shews himself, and grants his presence to his people: or rather by
Christ’s lying “betwixt her breasts,” is meant his dwelling in her heart by faith, than
which nothing, is more desirable to the saints; they have no better room than their own
hearts, and therefore are desirous that he would lodge there; as Christ lays them in his
bosom to testify his love to them, so they would have him dwell in their hearts to testify
their love to him; and a wonderful condescension it is in Christ, who is “the high and
lofty one that inhabiteth eternity,” to take up with such a residence as this. So R. Alshech
explains the phrase “betwixt her breasts,” of being “in her heart.”

2dly, The time she mentions, is all night; by which may be meant the night of affliction,
temptation, etc, it being in Christ alone that she could meet with any relief or comfort,
under such dispensations; or else it means that she would have him with her, not as a
stranger, sojourner, or guest for a short time, but would have him dwell in her heart, lie in
her bosom, and grant her intimate communion with. himself, all the night of this life,
until the everlasting day of glory breaks: communion with Christ here is frequently
interrupted, which the church had a long experience of, to her grief and sorrow: and
therefore she desires to enjoy it without interruption.

3dly, The ends and purposes for which she was desirous that he should lie all night
betwixt her breasts, were, 1. For ornament; sweet flowers in the bosom are ornamental
and are placed there often for that purpose. Christ “the rose of Sharon and the lily of the
valleys,” being carried in the hand of faith, or in the bosom of love, exceedingly adorns
the believer. 2. For delight, pleasure, and refreshment; nosegays are carried in the bosom,
to delight the eye and refresh the spirits. Nothing more delightful to the eye of faith than
Christ; and nothing more savory and of a sweeter smell to a believer, than his person,
blood, and righteousness; the most delightful and sweet-smelling flowers fail short of
expressing Christ’s beauty and savor. 3. That she might always have him in her eye,
mind, and memory; persons out of sight are too apt to be forgotten, even our dearest
friends and best enjoyments: The church had, no doubt, some experience of this, and
therefore to remedy it, she would have Christ, this bundle of myrrh, always in her bosom,
and in her sight, to contemplate upon and wonder at; as the Psalmist did, who says (Ps.

16:8), “I have set the Lord always before me.” 4. That she might keep him safe; thus
persons often put things into their bosoms; which they would not lose; she had often lost
a sight of Christ, and been without an enjoyment of his presence, which had given her a
great deal of uneasiness; and for the future was therefore resolved to be more careful in
keeping him, and for that reason would have him lie in her bosom. 5. To shew her
singular value for Christ, and her invaluable chastity to him; she sets him in the highest
places and gives him the best entertainment; she gives him admittance where she would
allow none else; he, and none but he, “shall lie all night between nay breasts;” these were
inaccessible to any but to Christ.

 

ENDNOTES:

[1] Adelfido>v nepos ex fratre vel sorore.

[2] Selin. polyhist. c. 46.

[3] rwdx folliculus, Cocceius; sacculum, Marckius; fasciculus vel sacculus, Michaelis.

[4] In lib. Shorash, rad. rwm

[5] So the cabalistic Doctors interpret it of Tiphereth, the bridegroom, Lexic. Cabal. p.
669.

[6] Lib. 12. c. 16.

[7] Fernel. method, med. 1. 6. c. 14, 15.

[8] Vide Yalcut in loc.

EXPOSITION

OF THE BOOK OF

SOLOMON’S SONG,

 

Chapter 1

VERSE 14.

My beloved is unto me at a cluster of camphor, in the vineyards of Engedi.

 

The church having had such sweet communion with Christ at his table, verse 12, which
excited and drew forth her grace into exercise, enters into a commendation of him, verse
13, and finding so much sweetness in him, she scarcely knew what was excellent enough
to compare him to, that thereby she might express his excellency, in himself, his
usefulness to her, and that delight and pleasure which she took in him; having declared
that he was “a bundle of myrrh” to her, which she desired might always have a place in
her bosom, she does, in these words, compare him to “a cluster of camphor.”

I. She gives him the same title or character as before; “my beloved.”

II. Says that he was, to her, “as a cluster of camphor in the vineyards of Engedi.”

I. She gives the same title or character to Christ here, which she had in the former verse,
“my beloved;” which teaches us, 1. That Christ being once the believer’s beloved, is
always so; he has always an interest in Christ, and can never lose it; it is true, he may not
always have the manifestations of Christ’s love, but he has always an interest in him, as
his beloved; for nothing can “separate him from the love of Christ.” 2. This shews, that
her faith in him, and her love towards him, still continued; these two graces are never
separate; they are implanted in the heart at one and the same time; they grow up and
increase together, “faith works by love;” they continue together, and can never be lost;
they are not indeed always alike in exercise, but they are always in being; but here they
were in exercise as before, and rather increased, while she was contemplating and
commending her beloved’s excellencies. 3. From hence it appears, that she was not
ashamed of Christ under this character, and therefore she repeats it, and indeed she had
no reason: for her Maker was her husband, “the Lord of hosts is his name, the God of the
whole earth shall he be called;” he had more reason to be ashamed of her, she being a
poor, sinful, and despicable creature in herself, and he the Creator of all things, and the
holy One of Israel; and indeed, she was so far from being ashamed of Christ as her

beloved, that she took a pleasure in looking on him, and conversing with him as such. 4.
Her repeating it, shews not only the vehemence of her love to him, but also the singular
esteem that she had for him; that he was her beloved, and none else; that she chose,
approved of, and valued him above all others; he was to her “the chiefest among ten
thousands,” and preferable to all other beloveds.

II. She compares him to “a cluster of camphor in the vineyards of Engedi:” it is
somewhat puzzling and perplexing to interpreters, to know what this copher, which is
translated camphor, was.

First, It is, by the Septuagint, rendered Cyprus, by which is meant either the island so
called, of which we read, Acts 11:19, 20 and 27:4, and then we must understand, by “a
cluster of Cyprus,” a cluster of the grapes of those vines which grew in Cyprus, which
were the best and largest vines, as[1] Pliny observes; and these being said to be in the
vineyards of Engedi, mean either those vines that were brought from Cyprus, perhaps, in
Solomon’s time, and planted in the vineyards of Engedi; or else, some of the best vines in
the land of Canaan, which were much like to those in Cyprus: The land of Canaan was
very fruitful of vines, and some of the best sort, which bore very large dusters; such an
one was that which was carried by. two men upon a staff, who were sent by Moses to spy
the land, Numbers 13:23, 24, in memory of which the place from whence it was taken
was called Eshcol, the same word that in this text is rendered a cluster; and it is highly
probable, that those vines, which grew in the vineyards of Engedi, were the best of all: R.
Solomon Jarchi relates, out of the Agadah,[2] that these vineyards brought forth fruit four
or five times a year, and R. Alshech says seven times. Now Christ may be compared to a
cluster of grapes, which grew in these vineyards; he compares himself to a vine (John
15:1), and therefore may be very well compared to a cluster of grapes that grew upon the
vine. And that,

1st, For the number of berries that there are in a cluster of them. 1. In Christ is a cluster of
divine and human perfections; “in him dwelleth all the fullness of the godhead bodily;
every divine perfection is to be found in him; eternity, immutability, omniscience,
omnipresence, omnipotence, etc. are as it were in a cluster in him: and as all divine, so all
human perfections are in him; for he is perfectly man, as well as perfectly God; he is
“God manifest in the flesh;” he was made in all things like unto us, sin only excepted,
which is the greatest imperfection of human nature. 2. In Christ is a cluster of all spiritual
graces; he is “full of grace and truth;” he is full of grace to communicate to others, as
Mediator and has all grace habitually in his human nature, God having not given “the
Spirit by measure” to him; for he is “anointed with the oil of gladness above his fellows;”
a cluster of the graces of the Spirit, which are in the human nature of Christ, may be seen
in Isaiah 11:1-3. The Jews used to call such men who had all excellencies and virtues in
them, twlwkça esbcoloth, clusters; hence they have a saying[3] that”“ after the death of
Jose Ben Joezer, a man of Tzereda, and Jose Ben Jochanan, a man of Jerusalem, the
clusters ceased, according to Micah 7:1” and say they[4] “what is lwkça esjcol, a cluster!
why say they, “it is wb lkhç çya ish shehaccol bo, a man that has all things in him,”
that is, that has all virtues, a perfect knowledge of the law, etc. Now Christ is such a
cluster that has all moral and spiritual perfections in him; all virtues and every grace are

clustered together in him. 3. In Christ is a cluster of all spiritual blessings; all the
blessings of the everlasting covenant are in his hands, and at his dispose; and saints are
“blessed with all spiritual blessings in heavenly places in him; he is the believer’s
“wisdom, righteousness, sanctification and redemption;” there is not a mercy we want,
but, is in him; nor a blessing we enjoy, but what we have received from him; he is the
believer’s “all in all.” 4. In Christ is a cluster of “exceeding great and precious promises,”
all suited to the various cases of God’s children, and to advance his glory; for “in him are
all the promises, yea, and in him, amen, to the glory of God by us;” and these look like “a
cluster” of grapes growing in the vineyards of Engedi.”

2dly, Christ may be compared to a cluster of grapes for the abundance of juice that is in
them, 1. The cluster is squeezed and pressed, that the juice may be obtained; so Christ
was “wounded for our transgressions, and bruised for our iniquities, under the severest
strokes of justice, and pressure of his Father’s wrath; for “it pleased the Lord to bruise
him,” and all this for our good, that our sins might be expiated, our souls comforted, and
persons accepted with God. 2. The juice squeezed out of this cluster may denote the
blood of Christ and the efficacy of it; which being “shed for the remission of sin,”
perfectly procured it; it “cleanseth from all sin,” and purgeth “the conscience from dead
works,” and has an influence in our justification, and in every other blessing of grace. 3.
As the wine, which is the blood of the grape, is of a cheering and refreshing nature, so is
a crucified Christ to a poor sinner; that there are salvation, righteousness, peace, and
pardon through his blood, for the chief of sinners, is a reviving cordial to those that see
themselves so, and the best and most acceptable news that they can hear of; this is more
cheering and refreshing than the choicest wine. Or else, By Cyprus is meant the Cyprus-
tree,[5] which grew upon the banks of the Nile, and at Ascalon in Judea, and very probably
in the vineyards of Engedi, here mentioned, as it did also in the island of Cyprus, from
whence, perhaps, it had its name. The word Copher is used in the Misnah[6] and translated
Cyprus; and Maimon and Bartenora[7] say, it is the same which in Arabic is called
anhla, the Alhenna, and refer to this place; and observe, that there are some that say it
is the spice called the clove. Of the Alhenna Dr Shaw[8] says,” this beautiful and
odoriferous plant, if it is not annually cut and kept low, grows ten or twelve feet high,
putting out its little flowers in clusters, which yield a most grateful smell, like camphor.”
There seems to have been a likeness between the Cyprus-tree and the vine, especially in
their flowering; and it is said to bear a flowery fruit like a grape in flower; and hence as
vines when they flower are said to Cyprize, as in the Greek version of chapter 2:15, so a
bunch of Cyprus-flowers in likeness to the vine, is called here a cluster;[9] and with
propriety is the flower of the Cyprus referred to, since it induces sleep;[10] see verse 13.
And, 1. The[11] seed of the Cyprus-tree is much like a coriander seed, which the manna
also resembled (Num. 11:7), which was typical of Christ, who is called “the hidden
manna,” (Rev. 2:17), being exceeding sweet, delightful, pleasant, and nourishing to
believers. 2. The[12] flower of this Cyprus-tree which may be chiefly designed, is of a
white color, and a sweet smell; and may denote the purity of Christ’s nature, and the
innocence and holiness of his life, who in both appeared to be “holy, harmless and
undefiled;” as also the sweet fragrancy of his person, blood, sacrifice and righteousness.
3. The[13] leaves thereof are good for the healing of ulcers, etc. “so the leaves of the tree
of life,” which is Jesus Christ, are said to be “for the healing of the nations;” that is, for

the healing of their spiritual maladies and diseases. 4. An excellent[14] oil was made out of
it; and of this with other things was made an ointment, which by Pliny, is called the royal
ointment. Christ is by the holy Spirit anointed above measure with the “oil of gladness,”
and is possessed of those good ointments which are exceeding savory; and from him do
saints receive that “anointing, which teacheth all things.”

Secondly, Some[15] think that the Cyprus or Cypirus, of which Pliny writes (lib. 21. c. 18),
is here meant, which is a kind of rush or sword-grass, is of a sweet smell, and has bulbous
roots, to which it is thought the allusion is here made. And, 1. The smell of it, as Pliny, in
the place before cited, writes, is much like that of spikenard; and for the same reasons
that Christ may be compared to the spikenard, in verse 12, may he be compared to the
cyperus here. 2. The smell of it, as the same naturalist observes, makes men vegetiores et
firmiores, more lively and strong, active and robust: in Christ is all a believer’s strength,
and from him they receive fresh supplies of it; and the more they exercise faith on him,
the stronger they are; so that though they are poor weak creatures in themselves, yet they
“can do all things through Christ, which strengtheneth them.” 3. The root of it, as is
observed by the same author, is good against the bitings of serpents, especially scorpions.
Christ, who is “the root of Jesse,” was typified by the brazen serpent, which Moses, by a
divine command, erected upon a pole, that every Israelite that was bitten by the fiery
serpents, might look to it and have a cure, Christ was lifted up on the cross, and now is in
the gospel, that whosoever looks unto him may live and not perish (see John 3:14, 15); he
is a sovereign and infallible remedy against the bitings of those fiery serpents, within, our
own sins and corruptions, and of that old serpent without, the Devil.

Thirdly, Others have thought that a cluster of dates, the fruit of the palm-tree, is here
intended, which is the opinion of R. Aben Ezra and other Jewish writers; and indeed
Engedi, as is manifest from Pliny,[16] was famous for those sort of trees, as was Jericho,
which is therefore called the city of the palm-trees (Deut. 34:3), and it is very probable
that Engedi was called Hazzazon-tamar, as it is 2 Chronicles 20:2, for the same reason:
also the[17] fruit of this tree grows in clusters, and is very sweet and luscious, and may be
expressive of Christ, and the fruits of divine grace, which souls receive in clusters from
him, and are exceeding sweet to their taste.

Fourthly, Others think, and particularly Sanctius, that the balsam-tree is here intended,
which only[18] grew in the land of Judea: this place Engedi,[19] was remarkably famous
both for that and palm-trees; so Origen observes,[20] that Engaddi abounded not so much
with vines, as with balsams;. the vine-dressers in Jeremiah 52:16 are interpreted by R.
Joseph,[21] of the gatherers of balsam, from Engedi to Ramatha; and places where those
trees grew might with propriety be called vineyards, since the balsam-trees were like to
vines,[22] and were cultivated after the manner of vines.[23] From this tree dropped the
precious balsam, which was of a sweet smell, and of an healing nature; to which Christ
may be very well compared, who is the great and only physician of souls, whose blood is
a balsam for every sore, and has virtue to cure every disease.

Fifthly, The word Copher is by our translators rendered camphor, and so it is by
“Pagnine, David de Ponsis,” and others; which[24] is of a sweet smell, is a very good

remedy against the pains and aches of the head, a reviver of the spirits, and a refresher of
the brain; and, if intended here, may be expressive of that sweet consolation and divine
refreshment which believers enjoy, resulting from views of acceptance in Christ’s person,
pardon through his blood, and justification by his righteousness. Though what we call
camphor, seems not to be known to the ancients, nor does it grow in clusters; but is the
tear or gum, or something of a resinous nature, which drops from an Indian tree.

Sixthly, There is one thing more to be remarked, and that is, that the Hebrew word rpk
copher signifies “an atonement or propitiation;” and so may very well be applied to
Christ, who is “the propitiation for our sins,” and has made full atonement for them by
“the blood of his cross.” Bishop Patrick[25] observes, that the ancient Hebrew doctors, by
dividing the first word lkça “eshcol a cluster,” found out the mystery of the Messiah in
these words, and considered them as if they were read as, rpwk lk çya ish col copher
“my beloved is unto me the man that propitiates or expiates all things,” that is all sins and
transgressions. In the Talmud[26] it is explained, “He whose all things are, has atoned for
my iniquity.” Both the Targum and R. Sol. Jarchi carry it in the sense of atonement,
though not as made by the Messiah: but it is certain that the great atonement for sin was
to be, and is completely made by the Lord Jesus Christ, the true Messiah; in which
appeared a cluster of all the divine perfections, shining in equal glory; here grace and
mercy, justice and holiness, truth and faithfulness, sweetly joined and harmonized
together; whereby also a cluster of divine blessings was procured and eternally secured to
all his redeemed ones, such as peace, pardon, justification, etc. all which are sweet and
comfortable, and fill them with unspeakable joy and pleasure.

 

ENDNOTES:

[1] Nat. hist. 1. 14. c. 1.

[2] Vide Yalcut in loc.

[3] Mimah, Sotah, c. 9. f. 9

[4] Vide T. Bab. Temurah, fol. 15, 2. R. Sol. Jarchium & Ez. Chayim in Misnam, ibid.

[5] Pliny 1. 12. c. 24.

[6] Sheviith, c. 7. f. 6.

[7] In ibid.

[8] Travels, p. 113. 114. ed. 2.

[9] See Origen. in Cant. Homil. 2. fol. 87. E.F. & Comment. in Matthew p. 463, 464. &
Huet. Nor. in ibid. p. 79

[10] Plutarch. Sympos. 1. 3 p. 647.

[11] Plin. 50:12. c. 24.

[12] Ibid.

[13] Ibid. 1. 23. c. 4.

[14] Plin. 1. 12. c. 24. & 1. 13. c. 2.

[15] Vid. Cocceium and Bishop Patrick in loc.

[16] Lib. 5. c. 17.

[17] Plin. 1. 13. c. 4.

[18] Ibid. 1. 12. c. 25.

[19] Josephus Antiq. 1. 9. c. 1. f. 2.

[20] Homil. 2. in Cant. fol. 87. E.

[21] In T. Bab. Sabbat. fol. 26. l.

[22] Plin. 1. 12. c. 25.

[23] Justin. Hist. 1. 36. c. 3. So Foliot in loc. Vide Jerom. de loc. Hebrews in voce
Engaddi.

[24] Fernel. method, med. 1. 5. c. 17. &1. 6. c. 1.

[25] In loc..380

[26] T. Bab, Sabbat. fol. 88. 2. Yalkut in loc.

EXPOSITION

OF THE BOOK OF