In this chapter, after the title of the book
( ver. 1 ),
we have Christ and his church, Christ and a believer, expressing their
esteem for each other.
I. The bride, the church, speaks to the bridegroom
( ver. 2-4 ),
to the daughters of Jerusalem
( ver. 5, 6 ),
and then to the bridegroom, ver. 7 .
II. Christ, the bridegroom, speaks in answer to the complaints and
requests of his spouse, ver. 8-11 .
III. The church expresses the great value she has for Christ, and the
delights she takes in communion with him, ver. 12-14 .
IV. Christ commends the church's beauty, ver. 15 .
V. The church returns the commendation, ver. 16, 17 .
Where there is a fire of true love to Christ in the heart this will be
of use to blow it up into a flame.
We have here the title of this book, showing,
1. The nature of it; it is a song, that it might the better
answer the intention, which is to stir up the affections and to heat
them, which poetry will be very instrumental to do. The subject is
pleasing, and therefore fit to be treated of in a song, in singing
which we may make melody with our hearts unto the Lord. It is
evangelical; and gospel-times should be times of joy, for gospel-grace
puts a new song into our mouths, Ps. xcviii. 1 .
2. The dignity of it; it is the song of songs, a most excellent
song, not only above any human composition, or above all other songs
which Solomon penned, but even above any other of the scripture-songs,
as having more of Christ in it.
3. The penman of it; it is Solomon's. It is not the song of fools, as
many of the songs of love are, but the song of the wisest of men; nor
can any man give a better proof of his wisdom than to celebrate the
love of God to mankind and to excite his own love to God and that of
others with it. Solomon's songs were a thousand and five
( 1 Kings iv. 32 );
those that were of other subjects are lost, but this of seraphic love
remains, and will to the end of time. Solomon, like his father, was
addicted to poetry, and, which way soever a man's genius lies, he
should endeavor to honour God and edify the church with it. One of
Solomon's names was Jedidiah -- beloved of the Lord ( 2 Sam. xii. 25 );
and none so fit to write of the Lord's love as he that had himself so
great an interest in it; none of all the apostles wrote so much of love
as he that was himself the beloved disciple and lay in Christ's bosom.
Solomon, as a king, had great affairs to mind and manage, which took up
much of his thoughts and time, yet he found heart and leisure for this
and other religious exercises. Men of business ought to be devout men,
and not to think that business will excuse them from that which is
every man's great business--to keep up communion with God. It is not
certain when Solomon penned this sacred song. Some think that he penned
it after he recovered himself by the grace of God from his
backslidings, as a further proof of his repentance, and as if by doing
good to many with this song he would atone for the hurt he had perhaps
done with loose, vain, amorous songs, when he loved many strange
wives; now he turned his wit the right way. It is more probable
that he penned it in the beginning of his time, while he kept close to
God and kept up his communion with him; and perhaps he put this song,
with his father's psalms, into the hands of the chief musician, for the
service of the temple, not without a key to it, for the right
understanding of it. Some think that it was penned upon occasion of
his marriage with Pharaoh's daughter, but that is uncertain; the tower
of Lebanon, which is mentioned in this book
( ch. vii. 4 ),
was not built, as is supposed, till long after the marriage. We may
reasonably think that when in the height of his prosperity he loved
the Lord ( 1 Kings iii. 3 )
he thus served him with joyfulness and gladness of heart in the
abundance of all things. It may be rendered, The song of songs,
which is concerning Solomon, who as the son and successor of David,
on whom the covenant of royalty was entailed, as the founder of the
temple, and as one that excelled in wisdom and wealth, was a type of
Christ, in whom are hidden all the treasures of wisdom and
knowledge, and yet is a greater than Solomon; this is therefore a
song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the
creature, and its insufficiency to satisfy us and make a happiness for
us, we shall be quickened to seek for happiness in the love of Christ,
and that true transcendent pleasure which is to be found only in
communion with God through him. The voice in the wilderness, that was
to prepare Christ's way, cried, All flesh is grass.
2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.
3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
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.
5 I am black, but comely, O ye daughters of Jerusalem, as the
tents of Kedar, as the curtains of Solomon.
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 spouse, in this dramatic poem, is here first introduced addressing
herself to the bridegroom and then to the daughters of Jerusalem.
I. To the bridegroom, not giving him any name or title, but beginning
abruptly: Let him kiss me; like Mary Magdalen to the supposed
gardener
( John xx. 15 ), If thou have borne him hence, meaning Christ, but not naming
him. The heart has been before taken up with the thoughts of him, and
to this relative those thoughts were the antecedent, that good matter
which the heart was inditing, Ps. xlv. 1 .
Those that are full of Christ themselves are ready to think that others
should be so too. Two things the spouse desires, and pleases herself
with the thoughts of:--
1. The bridegroom's friendship
( v. 2 ):
" Let him kiss me with the kisses of his mouth, that is, be
reconciled to me, and let me know that he is so; let me have the token
of his favour." Thus the Old-Testament church desired Christ's
manifesting himself in the flesh, to be no longer under the law as a
schoolmaster, under a dispensation of bondage and terror, but to
receive the communications of divine grace in the gospel, in which God
is reconciling the world unto himself, binding up and healing what by
the law was torn and smitten; as the mother kisses the child that she
has chidden. "Let him no longer send to me, but come himself, no longer
speak by angels and prophets, but let me have the word of his own
mouth, those gracious words ( Luke iv. 22 ),
which will be to me as the kisses of the mouth, sure tokens of
reconciliation, as Esau's kissing Jacob was." All gospel duty is summed
up in our kissing the Son
( Ps. ii. 12 );
so all gospel-grace is summed up in his kissing us, as the father of
the prodigal kissed him when he returned a penitent. It is a kiss of
peace. Kisses are opposed to wounds
( Prov. xxvii. 6 ),
so are the kisses of grace to the wounds of the law. Thus all true
believers earnestly desire the manifestations of Christ's love to their
souls; they desire no more to make them happy than the assurance of his
favour, the lifting up of the light of his countenance upon them
( Ps. iv. 6, 7 ),
and the knowledge of that love of his which surpasses knowledge; this
is the one thing they desire, Ps. xxvii. 4 .
They are ready to welcome the manifestation of Christ's love to their
souls by his Spirit, and to return them in the humble professions of
love to him and complacency in him, above all. The fruit of his
lips is peace, Isa. lvii. 19 .
"Let him give me ten thousand kisses whose very fruition makes me
desire him more, and, whereas all other pleasures sour and wither by
using, those of the Spirit become more delightful." So bishop Reynolds.
She gives several reasons for this desire.
(1.) Because of the great esteem she has for his love: Thy love is
better than wine. Wine makes glad the heart, revives the
drooping spirits, and exhilarates them, but gracious souls take more
pleasure in loving Christ and being beloved of him, in the fruits and
gifts of his love and in the pledges and assurances of it, than any man
ever took in the most exquisite delights of sense, and it is more
reviving to them than ever the richest cordial was to one ready to
faint. Note,
[1.] Christ's love is in itself, and in the account of all the saints,
more valuable and desirable than the best entertainments this world can
give.
[2.] Those only may expect the kisses of Christ's mouth, and the
comfortable tokens of his favour, who prefer his love before all
delights of the children of men, who would rather forego those delights
than forfeit his favour, and take more pleasure in spiritual joys than
in any bodily refreshments whatsoever. Observe here the change of the
person: Let him kiss me; there she speaks of him as absent, or
as if she were afraid to speak to him; but, in the next words, she sees
him near at hand, and therefore directs her speech to him: " Thy
love, thy loves " (so the word is), "I so earnestly desire, because
I highly esteem it."
(2.) Because of the diffuse fragrancy of his love and the fruits of it
( v. 3 ):
" Because of the savour of thy good ointment (the agreeableness
and acceptableness of thy graces and comforts to all that rightly
understand both them and themselves), thy name is as ointment poured
forth, thou art so, and all that whereby thou hast made thyself
known; thy very name is precious to all the saints; it is an ointment
and perfume which rejoice the heart." The unfolding of Christ's name is
as the opening of a box of precious ointment, which the room is filled
with the odour of. The preaching of his gospel was the manifesting
the savour of his knowledge in every place, 2 Cor. ii. 14 .
The Spirit was the oil of gladness wherewith Christ was anointed
( Heb. i. 9 ),
and all true believers have that unction ( 1 John ii. 27 ),
so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is
more fragrant than any other. Wisdom, like oil, makes the face to
shine; but the Redeemer outshines, in beauty, all others. The name
of Christ is not now like ointment sealed up, as it had been long
( Ask not after my name, for it is secret ), but like ointment
poured forth, which denotes both the freeness and fulness of the
communications of his grace by the gospel.
(3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed
abroad in our hearts that draws them out in love to him; all that
are pure from the corruptions of sin, that preserve the chastity of
their own spirits, and are true to the vows by which they have devoted
themselves to God, that not only suffer not their affections to be
violated but cannot bear so much as to be solicited by the world and
the flesh, those are the virgins that love Jesus Christ and follow
him whithersoever he goes, Rev. xiv. 4 .
And, because Christ is the darling of all the pure in heart, let
him be ours, and let our desires be towards him and towards the kisses of his mouth.
2. The bridegroom's fellowship, v. 4 .
Observe here,
(1.) Her petition for divine grace: Draw me. This implies sense
of distance from him, desire of union with him. "Draw me to thyself,
draw me nearer, draw me home to thee." She had prayed that he would
draw nigh to her
( v. 2 );
in order to that, she prays that he would draw her nigh to him.
" Draw me, not only with the moral suasion which there is in the
fragrancy of the good ointments, not only with the attractives of that
name which is as ointment poured forth, but with supernatural grace,
with the cords of a man and the bands of love, " Hos. xi. 4 .
Christ has told us that none come to him but such as the Father draws, John vi. 44 .
We are not only weak, and cannot come of ourselves any further than we
are helped, but we are naturally backward and averse to come, and
therefore must pray for those influences and operations of the Spirit,
by the power of which we are unwilling made willing, Ps. cx. 3 .
" Draw me, else I move not; overpower the world and the flesh
that would draw me from thee." We are not driven to Christ, but drawn
in such a way as is agreeable to rational creatures.
(2.) Her promise to improve that grace: Draw me, and then we
will run after thee. See how the doctrine of special and effectual
grace consists with our duty, and is a powerful engagement and
encouragement to it, and yet reserves all the glory of all the good
that is in us to God only. Observe,
[1.] The flowing forth of the soul after Christ, and its ready
compliance with him, are the effect of his grace; we could not run
after him if he did not draw us, 2 Cor. iii. 5; Phil. iv. 13 .
[2.] The grace which God gives us we must diligently improve. When
Christ by his Spirit draws us we must with our spirits run after him.
As God says, I will, and you shall ( Ezek. xxxvi. 27 ),
so we must say, " Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work
out our own salvation"
( Phil. ii. 12, 13 );
not only we will walk, but we will run after thee, which denotes
eagerness of desire, readiness of affection, vigour of pursuit, and
swiftness of motion. When thou shalt enlarge my heart then I
will run the way of thy commandments ( Ps. cxix. 32 );
when thy right hand upholds me then my soul follows hard
after thee ( Ps. lxiii. 8 );
when with lovingkindness to us he draws us
( Jer. xxxi. 3 )
we with lovingkindness to him must run after him, Isa. xl. 31 .
Observe the difference between the petition and the promise: "Draw me,
and then we will run." When Christ pours out his Spirit upon the church
in general, which is his bride, all the members of it do thence receive
enlivening quickening influences, and are made to run to him with the
more cheerfulness, Isa. lv. 5 .
Or, "Draw me" (says the believing soul) "and then I will not only
follow thee myself as fast as I can, but will bring all mine along with
me: We will run after thee, I and the virgins that love
thee ( v. 3 ),
I and all that I have any interest in or influence upon, I and my
house ( Josh. xxiv. 15 ),
I and the transgressors whom I will teach thy ways, " Ps. li. 13 .
Those that put themselves forth, in compliance with divine grace, shall
find that their zeal will provoke many, 2 Cor. ix. 2 .
Those that are lively will be active; when Philip was drawn to Christ
he drew Nathanael; and they will be exemplary, and so will win those
that would not be won by the word.
(3.) The immediate answer that was given to this prayer: The King
has drawn me, has brought me into his chambers. It is not so
much an answer fetched by faith from the world of Christ's grace as an
answer fetched by experience from the workings of his grace. If we
observe, as we ought, the returns of prayer, we may find that
sometimes, while we are yet speaking, Christ hears, Isa. lxv. 24 .
The bridegroom is a king; so much the more wonderful is his
condescension in the invitations and entertainments that he gives us,
and so much the greater reason have we to accept of them and to run
after him. God is the King that has made the marriage-supper for his Son
( Matt. xxii. 2 )
and brings in even the poor and the maimed, and even the most
shy and bashful are compelled to come in. Those that are drawn
to Christ are brought, not only into his courts, into his palaces
( Ps. xlv. 15 ),
but into his presence-chamber, where his secret is with them
( John xiv. 21 ),
and where they are safe in his pavilion, Ps. xxvii. 5; Isa. xxvi. 20 .
Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth
and comfort.
(4.) The wonderful complacency which the spouse takes in the honour
which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with
unspeakable delights; all our griefs vanish, and we will be glad and
rejoice. If a day in the courts, much more an hour in the
chambers, is better than a thousand, than ten thousand,
elsewhere." Those that are, through grace, brought into covenant and
communion with God, have reason to go on their way rejoicing, as
the eunuch
( Acts viii. 39 ),
and that joy will enlarge our hearts and be our strength, Neh. viii. 10 .
[2.] All our joy shall centre in God: " We will rejoice, not in
the ointments, or the chambers, but in thee. It is God only that
is our exceeding joy, Ps. xliii. 4 .
We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino -- Joy in the Lord, was the ancient
salutation, and Salus in Domino sempiterna -- Eternal salvation
in the Lord. [3.] "We will retain the relish and savour of this kindness of thine
and never forget it: We will remember thy loves more than wine; no only thy love itself
( v. 2 ),
but the very remembrance of it shall be more grateful to us than the
strongest cordial to the spirits, or the most palatable liquor to the
taste. We will remember to give thanks for thy love, and it shall make
more durable impressions upon us than any thing in this world."
(5.) The communion which a gracious soul has with all the saints in
this communion with Christ. In the chambers to which we are brought we
not only meet with him, but meet with one another
( 1 John i. 7 );
for the upright love thee; the congregation, the generation, of
the upright love thee. Whatever others do, all that are
Israelites indeed, and faithful to God, will love Jesus Christ.
Whatever differences of apprehension and affection there may be among
Christians in other things, this they are all agreed in, Jesus Christ
is precious to them. The upright here are the same with the virgins, v. 3 .
All that remember his love more than wine will love him with a
superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph. vi. 24 .
II. To the daughters of Jerusalem, v. 5, 6 .
The church in general, being in distress, speaks to particular churches
to guard them against the danger they were in of being offended at the
church's sufferings, 1 Thess. iii. 3 .
Or the believer speaks to those that were professors at large in the
church, but not of it, or to weak Christians, babes in Christ, that
labour under much ignorance, infirmity, and mistake, not perfectly
instructed, and yet willing to be taught in the things of God. She
observed these by-standers look disdainfully upon her because of her
blackness, in respect both of sins and sufferings, upon the account of
which they though she had little reason to expect the kisses she wished
for
( v. 2 )
or to expect that they should join with her in her joys, v. 4 .
She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences,
that happen in the church, make her black; and the best saints
have their failings. Sorrow blackens; that seems to be especially
meant; the church is often in a low condition, mean, and poor, and in
appearance despicable, her beauty sullied and her face foul with
weeping; she is in mourning weeds, clothed with sackcloth, as the
Nazarites that had become blacker than a coal, Lam. iv. 8 .
Now, to take off this offence,
1. She asserts her own comeliness notwithstanding
( v. 5 ): I am black, but comely, black as the tents of Kedar, in
which the shepherds lived, which were very coarse, and never whitened,
weather-beaten and discoloured by long use, but comely as the
curtains of Solomon, the furniture of whose rooms, no doubt, was
sumptuous and rich, in proportion to the stateliness of his houses. The
church is sometimes black with persecution, but comely in
patience, constancy, and consolation, and never the less amiable in the
eyes of Christ, black in the account of men, but comely in God's
esteem, black in some that are a scandal to her, but
comely in others that are sincere and are an honour to her. True
believers are black in themselves, but comely in Christ,
with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps. xlv. 13 .
St. Paul was weak, and yet strong, 2 Cor. xii. 10 .
And so the church is black and yet comely; a believer is
a sinner and yet a saint; his own righteousnesses are as filthy
rags, but he is clothed with the robe of Christ's righteousness.
The Chaldee Paraphrase applies it to the people of Israel's blackness
when they made the golden calf and their comeliness when they repented
of it.
2. She gives an account how she came to be so black. The blackness was
not natural, but contracted, and was owing to the hard usage that had
been given her: Look not upon me so scornfully because I am
black. We must take heed with what eye we look upon the church,
especially when she is in black. Thou shouldst not have looked upon
the day of thy brother, the day of his affliction, Obad. 12 .
Be not offended; for,
(1.) I am black by reason of my sufferings: The sun has
looked upon me. She was fair and comely; whiteness was her proper
colour; but she got this blackness by the burden and heat of the
day, which she was forced to bear. She was sun-burnt, scorched with
tribulation and persecution
( Matt. xiii. 6, 21 );
and the greatest beauties, if exposed to the weather, are soonest
tanned. Observe how she mitigates her troubles; she does not say, as
Jacob
( Gen. xxxi. 40 ), In the day the drought consumed me, but, The sun has looked
upon me; for it becomes not God's suffering people to make the
worst of their sufferings. But what was the matter?
[1.] She fell under the displeasure of those of her own house: My
mother's children were angry with me. She was in perils by false
brethren; her foes were those of her own house ( Matt. x. 36 ),
brethren by nature as men, by profession as members of the same sacred
corporation, the children of the church her mother, but not of God her
Father; they were angry with her. The Samaritans, who claimed
kindred to the Jews, were vexed at any thing that tended to the
prosperity of Jerusalem, Neh. ii. 10 .
Note, It is no new thing for the people of God to fall under the anger
of their own mother's children. It was thou, a man, my equal, Ps. lv. 12, 13 .
This makes the trouble the more irksome and grievous; from such it is
taken unkindly, and the anger of such is implacable. A brother
offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the
vineyards, that is, First, "They seduced me to sin, drew me
into false worships, to serve their gods, which was like dressing the
vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure
worships which he gave me in charge, and which I do and ever will own
for mine." These are grievances which good people complain most of in a
time of persecution, that their consciences are forced, and that those
who rule them with rigour say to their souls, Bow down, that we may
go over, Isa. li. 23 .
Or, Secondly, "They brought me into trouble, imposed that upon
me which was toilsome, and burdensome, and very disgraceful." Keeping
the vineyards was base servile work, and very laborious, Isa. lxi. 5 .
Her mother's children made her the drudge of the family. Cursed be
their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage.
(2.) "My sufferings are such as I have deserved; for my own vineyard
have I not kept. How unrighteous soever my brethren are in
persecuting me, God is righteous in permitting them to do so. I am
justly made a slavish keeper of men's vineyards, because I have been a
careless keeper of the vineyards God has entrusted me with." Slothful
servants of God are justly made to serve their enemies, that they
may know his service, and the service of the kings of the
countries, 2 Chron. xii. 8;
Deut. xxviii. 47, 48; Ezek. xx. 23, 24 .
"Think not the worse of the ways of God for my sufferings, for I smart
for my own folly." Note, When God's people are oppressed and persecuted
it becomes them to acknowledge their own sin to be the procuring cause
of their troubles, especially their carelessness in keeping their
vineyards, so that it has been like the field of the
slothful.
7 Tell me, O thou whom my soul loveth, where thou feedest,
where thou makest thy flock to rest at noon: for why should I
be as one that turneth aside by the flocks of thy companions?
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.
9 I have compared thee, O my love, to a company of horses in
Pharaoh's chariots.
10 Thy cheeks are comely with rows of jewels, thy neck with
chains of gold. 11 We will make thee borders of gold with studs of silver.
Here is, I. The humble petition which the spouse presents to her
beloved, the shepherdess to the shepherd, the church and every believer
to Christ, for a more free and intimate communion with him. She turns
from the daughters of Jerusalem, to whom she had complained both
of her sins and of her troubles, and looks up to heaven for relief and
succour against both, v. 7 .
Here observe,
1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their
souls love Jesus Christ, which intimates both the sincerity and the
strength of their love; they love him with all their hearts; and
those that do so may come to him boldly and may humbly plead it with
him.
2. The opinion she has of him as the good shepherd of the sheep; she
doubts not but he feeds his flock and makes them rest at
noon. Jesus Christ graciously provides both repast and repose for
his sheep; they are not starved, but well fed, not scattered upon the
mountains, but fed together, fed in green pastures and in the
hot time of the day led by the still waters and made to lie down
under a cool refreshing shade. Is it with God's people a noon-time of
outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa. xl. 11 .
3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would
be taught, what they are concerned to know and do, must apply to Jesus
Christ, and beg of him to teach them, to tell them. "Tell me where to
find thee, where I may have conversation with thee, where thou
feedest and tendest thy flock, that there I may have some of my
company." Observe, by the way, We should not, in love to our friends
and their company, tempt them or urge them to neglect their business,
but desire such an enjoyment of them as will consist with it, and
rather, if we can, to join with them in their business and help to
forward it. " Tell me where thou feedest, and there I will sit
with thee, walk with thee, feed my flocks with thine, and not hinder
thee nor myself, but bring my work with me." Note, Those whose souls
love Jesus Christ earnestly desire to have communion with him, by his
word in which he speaks to us and by prayer in which we speak to him,
and to share in the privileges of his flock; and we may learn from the
care he takes of his church, to provide convenient food and rest for
it, how to take care of our own souls, which are our charge.
4. The plea she uses for the enforcing of this request: " For why
should I be as one that turns aside by (or after) the flocks of
thy companions, that pretend to be so, but are really thy
competitors, and rivals with thee." Note, Turning aside from Christ
after other lovers is that which gracious souls dread, and deprecate,
more than any thing else. "Thou wouldst not have me to turn
aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave
thee."
(1.) " Why should I lie under suspicion, and look as if I
belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and
a retainer to some other shepherd?" Good Christians will be afraid of
giving any occasion to those about them to question their faith in
Christ and their love to him; they would not do any thing that looks
like unconcernedness about their souls; or uncharitableness towards
their brethren, or that savours of indifference and disaffection to
holy ordinances; and we should pray to God to direct us into and keep
us in the way of our duty, that we may not so much as seem to come
short, Heb. iv. 1 .
(2.) " Why should I lie in temptation to turn aside, as I
do while I am absent from thee?" We should be earnest with God for a
settled peace in communion with God through Christ, that we may not be
as waifs and strays, ready to be picked up by him that next passes
by.
II. The gracious answer which the bridegroom gives to this request, v. 8 .
See how ready God is to answer prayer, especially prayers for
instruction; even while she is yet speaking, he hears. Observe,
1. How affectionately he speaks to her: O thou fairest among
women! Note, Believing souls are fair, in the eyes of the Lord
Jesus, above any other. Christ sees a beauty in holiness, whether we do
or no. The spouse has called herself black, but Christ calls her fair.
Those that are low in their own eyes are so much the more amiable in
the eyes of Jesus Christ. Blushing at their own deformity (says Mr.
Durham) is a chief part of their beauty.
2. How mildly he checks her for her ignorance, in these words, If
thou know not, intimating that she might have known it if it had
not been her own fault. What! dost thou not know where to find me and
my flock? Compare Christ's answer to a like address of Philip's
( John xiv. 9 ), Have I been so long time with you, and yet hast thou not known me,
Philip? But,
3. With what tenderness he acquaints her where she might find him. If
men say, Lo, here is Christ, or, Lo, he is there, believe them not,
go not after them, Matt. xxiv. 23, 26 .
But,
(1.) Walk in the way of good men ( Prov. ii. 20 ),
follow the track, ask for the good old way, observe the footsteps of
the flock, and go forth by them. It will not serve to sit
still and cry, "Lord, show me the way," but we must bestir ourselves to
enquire out the way; and we may find it by looking which way the
footsteps of the flock lead, what has been the practice of godly
people all along; let that practice be ours, Heb. vi. 12; 1 Cor. xi. 1 .
(2.) Sit under the direction of good ministers: " Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy
charge with thee" (it is probable that the custom was to commit the
lambs and kids to the custody of the women, the shepherdesses); "they
shall all be welcome; the shepherds will be no hindrance to
thee, as they were to Reuel's daughters
( Exod. ii. 17 ),
but helpers rather, and therefore abide by their tents." Note, Those
that would have acquaintance and communion with Christ must closely and
conscientiously adhere to holy ordinances, must join themselves to his
people and attend his ministers. Those that have the charge of families
must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the
shepherds' tents.
III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised ( Ps. lxxviii. 63 ,
margin), so this spouse is here; her husband praises this virtuous woman ( Prov. xxxi. 28 );
he praises her, as is usual in poems, by similitudes.
1. He calls her his love ( v. 9 );
it is an endearing compellation often used in this book: "My friend, my
companion, my familiar."
2. He compares her to a set of strong and stately horses in
Pharaoh's chariots. Egypt was famous for the best horses. Solomon
had his thence; and Pharaoh, no doubt, had the choicest the country
afforded for his own chariots. The church had complained of her own
weakness, and the danger she was in of being made a prey of by her
enemies: "Fear not," says Christ; " I have made thee like a company
of horses; I have put strength into thee as I have done into the
horse ( Job xxxix. 19 ),
so that thou shalt with a gracious boldness mock at fear, and not be
affrighted, like the lion, Prov. xxviii. 1 . The Lord has made thee as his goodly horse in the day of battle, Zech. x. 3 . I have compared thee to my company of horses which triumphed
over Pharaoh's chariots, the holy angels, horses of
fire. " Hab. iii. 15 , Thou didst walk through the sea with thy horses; and see Isa. lxiii. 13 .
We are weak in ourselves, but if Christ make us as horses, strong and
bold, we need not fear what all the powers of darkness can do against
us.
3. He admires the beauty and ornaments of her countenance
( v. 10 ): Thy cheeks are comely with rows of jewels, the attire of the
head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank
wear, chains of gold. The ordinances of Christ are the ornaments
of the church. The graces, gifts, and comforts of the Spirit, are the
adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints
are many, but all orderly disposed in rows and chains, in
which there is a mutual connexion with and dependence upon each other.
The beauty is not from any thing in themselves, from the neck or
from the cheeks, but from ornaments with which they are set off.
It was comeliness which I put upon thee, said the Lord God; for
we were born not only naked, but polluted, Ezek. xvi. 14 .
IV. His gracious purpose to add to her ornaments; for where God has
given true grace he will give more grace; to him that has shall be
given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the
exercise of grace, as with rows of jewels and chains of
gold? She shall be yet further beautified
( v. 11 ): We will make thee borders of gold, inlaid, or enamelled, with
studs of silver. Whatever is wanting shall be made up, till the
church and every true believer come to be perfect in beauty; see Ezek. xvi. 14 .
This is here undertaken to be done by the concurring power of the three
persons in the Godhead: We will do it; like that
( Gen. i. 26 ),
" Let us make man; so let us new-make him, and perfect his
beauty." The same that is the author will be the finisher of the good
work; and it cannot miscarry.
12 While the king sitteth at his table, my spikenard sendeth
forth the smell thereof.
13 A bundle of myrrh is my wellbeloved unto me; he shall lie
all night betwixt my breasts.
14 My beloved is unto me as a cluster of camphire in the
vineyards of Engedi.
15 Behold, thou art fair, my love; behold, thou art fair;
thou hast doves' eyes.
16 Behold, thou art fair, my beloved, yea, pleasant: also our
bed is green.
17 The beams of our house are cedar, and our rafters of
fir.
Here the conference is carried on between Christ and his spouse, and
endearments are mutually exchanged.
I. Believers take a great complacency in Christ, and in communion with
him. To you that believe he is precious, above any thing in this
world, 1 Pet. ii. 7 .
Observe,
1. The humble reverence believers have for Christ as their Sovereign, v. 12 .
He is a King in respect both of dignity and dominion; he wears
the crown of honour, he bears the sceptre of power, both which are the
unspeakable satisfaction of all his people. This King has his royal
table spread in the gospel, in which is made for all nations a feast
of fat things, Isa. xxv. 6 .
Wisdom has furnished her table, Prov. ix. 1 .
He sits at this table to see his guests ( Matt. xxii. 11 ),
to see that nothing be wanting that is fit for them; he sups with
them and they with him ( Rev. iii. 20 );
he has fellowship with them and rejoices in them; he sits at his
table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might
distribute to the multitude. He sits there to receive petitions, as
Ahasuerus admitted Esther's petition at the banquet of wine. He
has promised to be present with his people in his ordinances always.
Then believers do him all the honour they can, and study how to express
their esteem of him and gratitude to him, as Mary did when she anointed
his head with the ointment of spikenard that was very
costly, one pound of it worth three hundred pence, and so
fragrant that the house was filled with the pleasing odour of it ( John xii. 3 ),
which story seems as if it were designed to refer to this passage, for
Christ was then sitting at table. When good Christians, in any
religious duty, especially in the ordinance of the Lord's supper, where
the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by
repentance, healed by faith, and inflamed with holy love and desires
toward Christ, with joyful expectations of the glory to be revealed,
then the spikenard sends forth the smell thereof. Christ is
pleased to reckon himself honoured by it, and to accept of it as an
instance of respect to him, as it was in the wise men of the east, who
paid their homage to the new-born King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts
of believers are exceedingly precious in themselves and pleasing to
Christ, and his presence in ordinances draws them out into act and
exercise. If he withdraw, graces wither and languish, as plants in the
absence of the sun; if he approach, the face of the soul is renewed, as
of the earth in the spring; and then it is time to bestir ourselves,
that we may not lose the gleam, not lose the gale; for nothing is done
acceptably but what grace does, Heb. xii. 28 .
2. The strong affection they have for Christ as their beloved, their well-beloved, v. 13 .
Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has
that place in their hearts which no rival can be admitted to, the
innermost and uppermost place. Observe,
(1.) How Christ is accounted of by all believers: He is a bundle of
myrrh and a cluster of camphire, something, we may be sure,
nay, every thing, that is pleasant and delightful. The doctrine of his
gospel, and the comforts of his Spirit, are very refreshing to them,
and they rest in his love; none of all the delights of sense are
comparable to the spiritual pleasure they have in meditating on Christ
and enjoying him. There is a complicated sweetness in Christ and an
abundance of it; there is a bundle of myrrh and a cluster of
camphire. We are not straitened in him whom there is all
fulness. The word translated camphire is copher, the
same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation
for their sins. Observe what stress the spouse lays upon the
application: He is unto me, and again unto me, all that
is sweet; whatever he is to others, he is so to me. He loved
me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my
breasts, near my heart. Christ lays the beloved disciples in his
bosom; why then should not they lay their beloved Saviour in their
bosoms? Why should not they embrace him with both arms, and hold him
fast, with a resolution never to let him go? Christ must dwell in
the heart ( Eph. iii. 17 ),
and, in order to that, the adulteries must be put from between the
breasts ( Hos. ii. 2 ),
no pretender must have his place in the soul. He shall be as a
bundle of myrrh, or perfume bag, between my breasts, always
sweet to me; or his effigies in miniature, his love-tokens, shall be
hung between my breasts, according to the custom of those that
are dear to each other. He shall not only be laid their for a while,
but shall lie there, shall abide there.
II. Jesus Christ has a great complacency in his church and in every
true believer; they are amiable in his eyes
( v. 15 ): Behold, thou art fair, my love; and again, Behold, thou art
fair. He says this, not to make her proud (humility is one
principal ingredient in spiritual beauty), but,
1. To show that there is a real beauty in holiness, that all who are
sanctified are thereby beautified; they are truly fair.
2. That he takes great delight in that good work which his grace has
wrought on the souls of believers; so that though they have their
infirmities, whatever they think of themselves, and the world thinks of
them, he thinks them fair. He calls them friends. The hidden man of
the heart, in that which is not corruptible, is in the sight of
God of great price, 1 Pet. iii. 4 .
3. To comfort weak believers, who are discouraged by their own
blackness; let them be told again and again that they are fair.
4. To engage all who are sanctified to be very thankful for that grace
which has made them fair, who by nature were deformed, and changed the
Ethiopian's skin. One instance of the beauty of the spouse is here
mentioned, that she has doves' eyes, as ch. iv. 1 .
Those are fair, in Christ's account, who have, not the piercing eye of
the eagle, but the pure and chaste eye of the dove, not like the
hawk, who, when he soars upwards, still has his eye upon the prey on
earth, but a humble modest eye, such an eye as discovers a simplicity
and godly sincerity and a dove-like innocency, eyes enlightened and
guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Ezek. vii. 16 .
III. The church expresses her value for Christ, and returns esteem
( v. 16 ): Behold, thou art fair. See how Christ and believers praise one
another. Israel saith of God, Who is like thee? Exod. xv. 11 .
And God saith of Israel, Who is like thee? Deut. xxxiii. 29 .
Lord, saith the church, "Dost thou call me fair? No; if we speak
of strength, thou art strong ( Job ix. 19 ),
so, if of beauty, thou art fair. I am fair no otherwise than as
I have thy image stamped upon me. Thou art the great Original; I am but
a faint and imperfect copy, I am but thy umbra -- the shadow of
thee, John i. 16; iii. 34 .
Thou art fair in thyself and (which is more) pleasant to all
that are thine. Many are fair enough to look at, and yet the sourness
of their temper renders them unpleasant; but thou art fair, yea,
pleasant. " Christ is pleasant, as he is ours, in covenant with us,
in relation to us. "Thou art pleasant now, when the King sits at his
table. " Christ is always precious to believers, but in a special
manner pleasant when they are admitted into communion with him, when
they hear his voice, and see his face, and taste his love. It is
good to be here. Having expressed her esteem of her husband's
person, she next, like a loving spouse, that is transported with joy
for having disposed of herself so well, applauds the accommodations he
had for her entertainment, his bed, his house, his rafters or galleries ( v. 16 ),
which may be fitly applied to those holy ordinances in which believers
have fellowship with Jesus Christ, receive the tokens of his love and
return their pious and devout affections to him, increase their
acquaintance with him and improve their advantages by him. Now,
1. These she calls ours, Christ and believers having a
joint-interest in them. As husband and wife are heirs together ( 1 Pet. iii. 7 ),
so believers are joint-heirs with Christ, Rom. viii. 17 .
They are his institutions and their privileges; in them Christ and
believers meet. She does not call them mine, for a believer will
own nothing as his but what Christ shall have an interest in, nor thine, for Christ has said, All that I have is thine, Luke xv. 31 .
All is ours if we are Christ's. Those that can by faith lay
claim to Christ may lay claim to all that is his.
2. These are the best of the kind. Does the colour of the bed, and the
furniture belonging to it, help to set it off? Our bed is green, a colour which, in a pastoral, is preferred before any other, because
it is the colour of the fields and groves where the shepherd's business
and delight are. It is a refreshing colour, good for the eyes; and it
denotes fruitfulness. I am like a green olive-tree, Ps. lii. 8 .
We are married to Christ, that we should bring forth unto
God, Rom. vii. 4 . The beams of our house are cedar ( v. 17 ),
which probably refers to the temple Solomon had lately built for
communion between God and Israel, which was of cedar, a strong
sort of wood, sweet, durable, and which will never rot, typifying the
firmness and continuance of the church, the gospel-temple. The
galleries for walking are of fir, or cypress, some sort
of wood that was pleasing both to the sight and to the smell,
intimating the delight which the saints take in walking with Christ and
conversing with him. Every thing in the covenant of grace (on which
foot all their treaties are carried on) is very firm, very fine, and
very fragrant.
INTRODUCTION TO THE SONG OF SOLOMON
This book is entitled, in the Hebrew copies, "Shir Hashirim", the Song of Songs. The Septuagint and Vulgate Latin versions call it, "the Song"; and the title of it in the Syriac version, is,
"the Wisdom of Wisdoms of the same Solomon;''
that is, the same who wrote the two preceding books. It has always been received and esteemed by the ancient Jews as a valuable part of the sacred writings, calling it "the Holy of Holies" {a}; forbidding their children to read it, because of the sublimity and mysteriousness of it, until they were at years to understand it: nor was there ever any controversy among them about the authenticity of it; but all their writers {b}, ancient and more modern, agree that it was written by the inspiration of the Holy Spirit. The ancient Christian fathers and councils have held it as a part of the holy Scriptures, and have continued it in the canon of them; and it has been received as canonical by Christians in all ages, except a very few, as Theodore of Mopsuest, condemned calling it in question by the second council at Constantinople, in 553; and Castalio, in later times, who for the same was censured and exiled by the senate at Geneva; and Mr. Whiston, in our age, whose objections to it I have attempted to answer, in my larger Commentary on this book, published in 1728, and since republished: and I am very sorry I am obliged to take notice of an objection to the antiquity of it, and to its being Solomon's, made by a learned {c} man, very lately; who observes, that the word David, from its first appearance in Ruth, where it is written dwd, 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", dywd, 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 So 4:4; the only place in it in which it is used: but in answer to this it must be said, that it is not fact that the word is invariably without a "yod" in the books mentioned, particularly the book of Kings: for the authors of the Masorah have observed, on 1Ki 3:14, that it is five times written in that book full, as they call it, that is, with a "yod", dywd; three of the places I have traced out, 1Ki 3:14; and have found it so written in all the printed copies I have seen; and so it is read by the eastern Jews, in Eze 37:24. 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 be known, that that circle, in hundreds of places, is not used to point out anything faulty in the copy; but is only a mark referring to the margin, and 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 shows it to be faulty there, and to be corrected and read without the "yod", as it was originally without it there; which observation destroys the argument from it: and so it is read in that place in the Talmud {d} without it, and in the ancient book of Zohar {e}; and indeed it seems as if it was read without the "yod" in the copies seen by the authors of the Little Masorah; since in their note on 1Ki 3:14; besides the five places in the Kings, 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 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. This book of Canticles has plain marks of a divine original, and proofs of its being of divine inspiration: it was written by, one that was inspired of God, as appears by the books of Proverbs and Ecclesiastes, written by him; the greatness of the matter contained in it, the dignity, sublimity, and majesty of its style, show it to be no human composure; the power and efficacy which it has had over the hearts of men, in reading it, and hearing it explained, is another evidence of its being the word of God, which is quick and powerful; the impartiality of it, the bride, who is introduced speaking in it, confessing and proclaiming her own failings and infirmities, is no inconsiderable proof of the same; to which may be added the agreement between this and other portions of Scripture, as particularly
Ps 45:1; and there seem to be many allusions and references to various passages of this book in the New Testament; see Mt 9:13, &c. Joh 3:8 Col 2:17; compared with So 1:3 So 5:1. In what time of Solomon's life this book was written is not agreed on: some of the Jewish writers say the book of Proverbs was written first, then the Song of Songs, and last of all Ecclesiastes; others, that the Song was written first, then Proverbs, and then Ecclesiastes {f}; though their chronologer {g} says they were all written in his old age, as indeed the last book seems to be; but the Song rather seems to have been written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Lightfoot {h} 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 summer house in Lebanon, to which he supposes respect is had in So 4:8; and upon his bringing Pharaoh's daughter to the house prepared for her, 1Ki 9:24; but be this at it may, it was not a celebration of the amours between Solomon and her, since the literal sense, in many places, would be monstrous and absurd; and besides it must be written twenty years at least after that, if the house of the forest of Lebanon is referred to in the above places; nor does it set forth their amours, and the marriage between them, as typical of the inexpressible love and marriage union between Christ and his church; though there is a resemblance between natural and spiritual marriage, and the love of persons in such a relation to one another, and to which there may be an allusion in some passages. Nor is this book historical and prophetic, expressing either the state of the people of Israel, from the times of Abraham to Solomon, and so to the Messiah; in which way go many Jewish interpreters, as the Targum, Jarchi, Aben Ezra, and others: nor is it to be considered as describing the state of the church: of God, whether legal, from the times of David and Solomon, and before, in and after the captivity, to the birth and death of Christ; or the Gospel church, in its beginning, progress, various changes, and consummation, as Brightman and Cotton nor as setting forth the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Heunischius; which latter, particularly, makes this distribution of them:
(1) The Ephesian church, So 1:5; from the ascension of Christ to heaven, A. C. 33, to 370. (2) The Smyrnaean church, So 2:1; from A. C. 371, to 707; (3) The church at Pergamos, So 3:1; from A. C. 708, to 1045. (4) The Thyatirian church, So 4:1, from A. C. 1046, to 1383. (5) The Sardian church, So 5:2, from A. C. 1384, to 1721. (6) The church at , So 6:9, from A. C. 1722, to 2059. (7) The Laodicean church, So 8:1, from A. C. 2060, and onwards.
But these senses are very arbitrary, uncertain, and precarious, and limit the several parts of it to certain periods; whereas it is applicable to believers in all ages of time. The whole is figurative and allegorical; expressing, in a variety of lively metaphors, the love, union, and communion, between Christ and his church; setting forth the several different frames, cases, and circumstances of believers, in this life; so that they can be in no case and condition spiritual whatever, but there is something in this Song suitable to them; and which serves much to recommend it, and shows the excellency of it; and that it justly claims the title it bears, the Song of Songs, the most excellent. M. Bossuet {i} is of opinion, 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, one each day, during the celebration: The first day, So 1:1. The second day, So 2:7. The third day, So 3:1. The fourth day, So 5:2. The fifth day, So 6:10. The sixth day, So 7:12. The seventh day, So 8:4. The thought is ingenious, but seems too fanciful, and without foundation.
{a} Misnah Yadaim, c. 3. s. 5. Shir Hashirim Rabba, fol. 2. 4. Abarbinel in 1. Reg. iii. 12. fol. 209. 2. {b} Zohar in Exod. fol. 59. 3. Shir Hashirim Rabba, fol. 2. 4. Targum, Jarchi, & Aben Ezra in loc. {c} Dr. Kennicott's Dissert. 1. p. 20, &c. {d} T. Bab. Beracot, fol. 30. 1. {e} In Gen. fol. 114. 3. {f} Shir Hashirim Rabba, fol. 3. 3. Yalkut Simeoni, par. 2. fol. 28. 3. {g} Seder Olam Rabba, c. 15. so Shir Hashirim Rabba, fol. 3. 3. {h} See his Works, vol. 1. p. 76. {i} Vid. Lowth de Sacr. Poesi Heb. Praelect. 30. p. 393, 394. & Not. Michaelis in ibid. p. 156-159.
INTRODUCTION TO SONG OF SOLOMON 1
In this chapter, after the general title of the book, So 1:1, 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; having tasted of his love, smelt a sweet savour in his grace, and enjoyed fellowship with him in his house, So 1:2. She observes her blackness and uncomeliness in herself; the trials and afflictions she met with from others; and her carelessness and negligence of her own affairs, So 1:5; 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; gives her proper instructions where to find him, So 1:7; and commends her beauty; sets forth her amiableness and loveliness, by various metaphors; and makes promises of more grace and good things to her, So 1:9. And then 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 camphire, So 1:12. Christ again praises her beauty; and particularly takes notice of her eyes, and her modest look, So 1:15; 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, So 1:16.
Ver. 1. The Song of songs, which [is] Solomon's. Wrote by Solomon, king of Israel, as the "amanuensis" of the Holy Ghost; and not by Hezekiah and his men, as the Jews say {k}: or, "concerning Solomon" {l}; Christ, of whom Solomon was a type; see So 3:7; of his person, excellencies, love to his church, care of her, and concern for her; and of the nearness and communion he admitted her to, and indulged her with the Jews have a saying {m}, that wherever the word Solomon is used in this song, the Holy One is meant, the holy God, or Messiah: it is called "the Song of songs", because the most excellent, as the Holy of holies, King of kings, &c. which, with the Hebrews, express a superlative; this being more excellent than the one hundred and five songs, written by Solomon, or than any human composure whatever; yea, preferable to all Scriptural songs, as to subject, manner of style, and copiousness of it.
{k} T. Bab. Bava Bathra, fol. 15. 1. {l} hmlvl "de Solomone", Cocceius. {m} Maimon. Yesode Hatorah, c. 6. s. 12.
Song of Solomon 1:2
Ver. 2. Let him kiss me with the kisses of his mouth,.... That is, Solomon; Christ, the antitype of Solomon, the church's beloved; or it is a relative without an antecedent, which was only in her own mind, "let him"; him, whom her thoughts were so much employed about; her affections were so strongly after; and whose image was as it were before her, present to her mind: and "the kisses of his mouth", she desires, intend some fresh manifestations and discoveries of his love to her; by some precious word of promise from his mouth, applied to her; and by an open espousal of her, and the consummation of marriage with her. It may be rendered, "with one of the kisses of his mouth" {n}; kisses with the ancients were very rare, and used but once when persons were espoused, and as a token of that; and then they were reckoned as husband and wife {o}: 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, So 1:4;
for thy love [is] better than wine; or "loves" {p}; which may denote the abundance of it; the many blessings of grace which flow from it; and the various ways in which it is expressed; as well as the high esteem the church had of it. This is said to be "better than wine"; for the antiquity of it, it being from everlasting; and for the purity of it, being free from all dregs of dissimulation and deceit on the part of Christ, and from all merit, motives, and conditions, on the part of the church; for its plenty, being shed plenteously in the hearts of believers, and who may drink abundantly of it; and for its freeness and cheapness, being to be had without money and without price; and it is preferable to wine for the effects of it; which not only revives and cheers heavy hearts, but quickens dead sinners, and comforts distressed saints; and of which they may drink plentifully, without hurt, yea, to great advantage.
{n} whyp twqyvnm "uno tantum, vel altero de osculis oris sui", Michaelis; so Gussetius, p. 446. {o} Salmuth. in Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215. {p} Kydd "amores tui", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
Song of Solomon 1:3
Ver. 3. Because of the savour of thy good ointments,.... It was usual for lovers to anoint themselves, their hair, garments, &c. to commend themselves to each other; and it was common to commend each other's ointments, and the grateful smell of them {q} none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Ps 45:7;
thy name [is as] ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are dear to one another, sweeter than nectar itself {r}; the very mention of them gives an inexpressible pleasure. This may respect not merely the fame of Christ spread abroad in the world through the ministry of the word; nor the Gospel only, which is his name, Ac 9:15; and is like a box of ointment broke open, which diffuses the savour of his knowledge everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a Saviour; but more particularly his name Messiah, which signifies anointed, the anointed Prophet, Priest, and King of his church;
therefore do the virgins love thee: for the preciousness of his person, the fulness of grace in him, and the truths of his Gospel: and which love shows itself in a desire of his presence, and communion with him; in a regard to his word and worship, to his truths and ordinances; and to his people, to conversation and communion with them. By these virgins are meant either congregational churches that strictly adhere to Christ, and to his pure worship; or particular believers, for their inviolate attachment to him; for the singleness and sincerity of their love to him; for their uncorruptness in the doctrine of faith; for the truth and spirituality of their worship; for the purity of their lives and conversations; for their beauty and comeliness through Christ; for their colourful and costly attire, being clothed with his righteousness; and for their modest behaviour, having the ornament of a meek and quiet spirit.
{q} " omuium unguentum odos prae tua nautea est", Plauti Curculio, Act. 1. Sc. 2. v. 5. {r} "Nomen nectari dulcius beato", Martial. l. 9. Epigr. 9.
Song of Solomon 1:4
Ver. 4. Draw me,.... With the cords of love, for what draw lovers to each other more strongly? under the influence of that they cannot bear to be without each other's company. Aben Ezra takes these words to be spoken by the virgins, who everyone of them said this, promising upon it to follow after the drawer; but they are rather the request of the church, desirous of nearer and more intimate communion with Christ; for this is not to be understood of drawing at first conversion, as the fruit of love, and under the influence of grace, Jer 31:3; but of being brought nearer to Christ, and to enjoy more of him;
we will run after thee; the church and the virgins, she and her companions, or particular believers; everyone of them in their respective stations would act with more rigour upon such drawings; would run in a way of duty, follow Christ, and walk in his steps; and as they had him for an example, and according to his word, and in the ways of his commandments: or "that we may run after thee" {s}; intimating that there is no running without drawing; no following Christ, at least no running after him with alacrity and cheerfulness, without being drawn by his love, and influenced by his grace;
the King hath brought me into his chambers: the blessing she sought after, and was so solicitous for in the preceding verses; namely, to have the marriage consummated, to be owned by Christ as his spouse and bride, by taking her home, and introducing her into the nuptial chamber; by putting her into the enjoyment of himself, and the possession of his substance: and this being done by him as King of saints, yea, of the world, showed great condescension on his part, and great honour bestowed on her; since by this act, as he was King, she was declared queen!
we will be glad and rejoice in thee: she and her bridesmaids, the virgins that attended her; that is, "when he should introduce" her into his chambers, as some {t} render the words; then they should express their joy and gladness on that occasion; and that in the greatness, glory, and fitness of his person; in the fulness of grace in him; in the blessings of grace from him; in what he has done for, and is to his church and people; in the offices he bears, and in the relations he stands in to them; and particularly that of a husband, now declared;
we will remember thy love more than wine: which, upon the introduction of the bride to the bridegroom, might be plentifully drank; of the preferableness of Christ's love to wine, See Gill on "So 1:2"; it may design more particularly the love of Christ, expressed at this time of solemnizing the marriage between him and his church in an open manner, Ho 2:19; and which would never be forgotten: Christ's love is remembered when thought of and meditated upon; when faith is exercised on it, and the desires of the soul are drawn after it, and the affections set upon it; and when it is often spoken of to others, being uppermost in the mind; saints under the Gospel dispensation have an ordinance for this purpose, to, commemorate the love of Christ;
the upright love thee; or "uprightnesses" {u}; men of upright hearts and conversations, who have right spirits renewed in them; or Israelites indeed, in whom there is no guile; who have the truth of grace in them, walk uprightly according to the rule of God's word, and the Gospel of Christ; and do all they do sincerely, from a principle of love, and with a view to the glory of God; such love Christ superlatively, sincerely, fervently, and constantly; and "love [him] rightly", or "most uprightly", as some {w} render the phrase.
{s} huwrn "ut carramus", so some in Marekius. {t} "Quum introduxerit me", Junius & Tremellius, Piscator, so Schmidt. {u} Myrvym euyuthv, Sept. "rectitudines", Montanus, Vatablus, Marekius, Michaeilis, so some in Vatablus. {w} Junius & Tremellius; so Cocceius and Jarchi.
Song of Solomon 1:5
Ver. 5. I [am] black, but comely, O ye daughters of Jerusalem,.... The church having obtained of Christ, what she wanted, turns to the daughters of Jerusalem, the same perhaps with the virgins her companions; they seem to be young converts, it may be not yet members of the visible church, but had a great respect for the church, and she for them; and who, though they had but a small knowledge of Christ her beloved, yet were desirous of knowing more of him, and seeking him with her; see So 3:9; to these she gives this character of herself, that she was "black" in herself {x}, through original sin and actual transgression; in her own eyes, through indwelling sin, and many infirmities, spots, and blemishes in life; and in the eyes of the world, through afflictions, persecutions, and reproaches, she was attended with, and so with them the offscouring of all things: "but comely" in the eyes of Christ, called by him his "fair one", the "fairest among women", and even "all fair", So 1:8; through his comeliness put upon her, the imputation of his righteousness to her; through the beauties of holiness upon her; through, the sanctifying influences of his Spirit; and, being in a church state, walking in Gospel order, attending to the commands and ordinances of Christ; and so beautiful as Tirzah, and comely as Jerusalem, So 6:4; and upon all accounts "desirable" {y} to Christ, and to his people, as the word may be rendered;
as the tents of Kedar, as the curtains of Solomon: each of which are thought by some to refer to both parts of her character; and suppose that the tents of Kedar, though they might look poor on the outside, were full of wealth and riches within; and Solomon's curtains, or hangings, might have an outward covering not so rich and beautiful as they were on the inside; but rather the blackness of the church is designed by the one, and her comeliness by the other. With respect to her blackness, she compares herself to the tents of Kedar, to the inhabitants of those tents, who were of a black or swarthy complexion; Kedar signifies the name of a man whose posterity these were, that dwelt in tents, even of Kedar the second son of Ishmael, and who inhabited some part of Arabia; and, their employment being to feed cattle, moved from place to place for the sake of pasturage, and so dwelt in tents, which they could easily remove, and hence were called Scenites; and the tents they dwelt in being made of hair cloth, and continually exposed to the sun and rain, were very black, and yet a number of them made a fine appearance, as Dr. Shaw relates {z}; though black, yet were beautiful to behold; he says,
"the Bedouin Arabs at this day live in tents called "hhymes", from the shelter which they afford the inhabitants; and "beet el shaar", that is, "houses of hair", from the materials or webs of goats' hair whereof they were made; and are such hair cloth as our coal sacks are made of; the colour of them is beautifully alluded to, So 1:5; for nothing certainly can afford (says he) a more delightful prospect than a large extensive plain, whether in its verdure, or even scorched up by the sunbeams, than, these movable habitations pitched in circles upon them; of which (he says) he has seen from three to three hundred.''
And for her comeliness the church compares herself either to the curtains of Solomon, about his bed, or to the rich hangings of tapestry in the several apartments of his palace, which no doubt were very costly and magnificent.
{x} "Nigra per naturam, formosa per gratiam", Aug. de Tempore, serm. 201. p. 354. tom. 10. "Fusca per culpam, decora per gratiam", Ambros. in Psal. cxviii. octon. 2. col. 881. tom. 2. {y} hwan "optabilis", Pagninus, Montanus, Tigurine version, Mercerus; so Aben Ezra. {z} Travels, p. 220. edit. 2. See Plin. Nat. Hist. l. 6. c. 28. Solin. Polyhist. c. 46.
Song of Solomon 1:6
Ver. 6. Look not upon me,.... Meaning not with scorn and disdain because of her meanness; nor as prying into her infirmities to expose her; nor with joy at her trials and afflictions; neither of these can be supposed in the daughters of Jerusalem addressed by her: but rather, not look on her as amazed at her sufferings, as though some strange thing had befallen her; not at her blackness only, on one account or another, lest they should be stumbled; but at her beauty also;
because I [am] black; or "blackish" somewhat black {a}, but not so black as might be thought, or as she was represented: the radicals of the word being doubled, some understand it as diminishing; but rather it increases the signification; see Ps 14:2; and so it may be rendered "very black" {b}, exceeding black; and this she repeats for the sake of an opportunity of giving the reason of it, as follows;
because the sun hath looked upon me; and had burnt her, and made her black; which effect the sun has on persons in some countries, and especially on such who are much abroad in the fields, and employed in rural services {c}; as she was, being a keeper of vineyards, as in this verse, and of flocks of sheep, as in the following. This may be understood of the sun of persecution that had beat upon her, and had left such impressions on her, and had made her in this hue, and which she bore patiently; nor was she ashamed of it; nor should she be upbraided with it, nor slighted on account of it, see Mt 13:6;
my mother's children were angry with me; by whom may be meant carnal professors, members of the same society, externally children of the same mother, pretend to godliness, but are enemies to it: these were "angry" with the church for holding and defending the pure doctrines of the Gospel; for keeping the ordinances as they were delivered; and for faithful reproofs and admonitions to them and others, for their disagreeable walk: and these grieved the church, and made her go mourning, and in black; and more blackened her character and reputation than anything else whatever: though it may be understood of any carnal men, who descend from mother Eve, or spring from mother earth, angry with the church and her members preciseness in religion; and particularly violent persecutors of her, who yet would be thought to be religious, may be intended;
they made me the keeper of the vineyards; this is another thing that added to her blackness, lying abroad in the fields to keep the "vineyards" of others, by which may be meant false churches, as true ones are sometimes signified by them; and her compliance with their corrupt worship and ordinances, which was not voluntary, but forced; they made me, obliged her, and this increased her blackness; as also what follows;
[but] mine own vineyard have I not kept; which made her blacker still; her church state, or the spiritual affairs of her own, her duty and business incumbent on her {d}, were sadly neglected by her: and this sin of hers she does not pretend to extenuate by the usage of her mother's children; but ingenuously confesses the fault was her own, to neglect her own vineyard and keep others, which was greatly prejudicial to her, and was resented by Christ; upon which it seems he departed from her, since she was at a loss to know where he was, as appears from the following words. With the Romans, neglect of fields, trees, and vineyards, came under the notice of the censors, and was not to go unpunished {e}.
{a} trxrxv "paululum denigrata", Pagninus, Mercerus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth and Aben Ezra. {b} "Valde fusca", Bochart; "prorsus vel valde, et teta nigra", Marckius, Michaelis. {c} "Perusta solibus pernicis uxor", Horat. Epod. Ode 2. v. 41, 42.
aliokauston Theocrit. Idyll. 10. v. 27. {d} So Horace calls his own works "Vineta", Epist. l. 2. Ep. 1. v. 220. {e} A. Gell. Noct. Attic. l. 4. c. 12.
Song of Solomon 1:7
Ver. 7. Tell me, O thou whom my soul loveth,.... With all her heart, cordially and sincerely; for, notwithstanding her sinful compliance with others, and neglect of her own affairs, she had not lost her love to Christ; and, being sensible of her sin and folly, whereby she was deprived of his company, and communion with him, applies to him to guide, direct, and restore her wandering soul; and particularly inform her
where, says she,
thou feedest; that is his flock, like a shepherd: for this phrase supposes him to be a shepherd, as he is, of God's choosing, appointing, and setting up, the chief, the good, the great, and only Shepherd of the sheep; and that he has a flock to feed, which is but one, and a little one, is his property, given him by God, purchased by his blood, called a flock of slaughter, and yet a beautiful one, he has undertook to feed; and feeding it includes the whole business of a shepherd, in leading the sheep into pastures, protecting them from all enemies, restoring them when wandering, healing their diseases, watching over them in the night seasons, and making all necessary provisions for them. Or, "tell me how thou feedest" {f}; the manner of it, and with what; which he does by his ministers, word, and ordinances; with himself, the bread of life; with the doctrines and promises of the Gospel, and with the discoveries of his love;
where thou makest [thy flocks] to rest at noon, either at the noon of temptation, when Satan's fiery darts fly thick and fast; when Christ is a shadow and shelter in his person, grace, blood, righteousness, and sacrifice, Isa 25:4; or the noon of affliction, when he makes their bed in it, and gives them rest from adversity; or the noon of persecution, when Christ leads his flocks to cooling shades, and gives them rest in himself, when troubled by others: 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 {g}, was at the fourth hour, or ten o'clock, two hours before noon; we read of probatia meshmbriazonta {h}, sheep nooning themselves, or lying down at noon, under a shade, by a fountain, asleep;
for why should I be as one that turneth aside by the flocks of thy companions? not real associates with Christ, that keep company with him, and are attached to his word and ordinances; but false friends, hypocrites and heretics {i}, rivals with him, who set up schemes of worship and doctrine in opposition to his; such as Papists, Socinians, &c. now such false teachers have had their flocks in all ages, such as have followed them, and have formed separate societies; and therefore the church, sensible of their craftiness, and her own weakness, and liableness to go astray, desires she might not be under, and left to such a temptation, as to apostatize from Christ, and join to such persons and their flocks, or seem to do so: or, "be as one that covereth herself", or "is covered" {k}; as a harlot; so Tamar,
Ge 38:14; or as a widow in mourning; she chose not to be, or to be thought to be, either as one that left her husband, an unchaste woman; or had lost her husband, or as if she had none, when neither was the case: or, "as one that spreads the tent" {l}; by the flocks of such; as if in communion with them, and joining with them in feeding their flocks; and therefore desires she might speedily know where Christ was, and go to him, that such an aspersion or suspicion might at once be wiped from her.
{f} hert hbya "quomodo pascas?" Tigurine version; so the Syriac version and Jarchi; see Ainsworth. {g} "Inde, ubi quarta sitim coeli collegetit hora", Virgil. Georgic. l. 3. v. 327. {h} Platonis Phaedrus, p. 1230. {i} So Stockius, p. 302. {k} hyjek "quasi operiens se", Piscator; "ut obnubens", Cocceius; "sicut obvelans se", Marckius; "velut operta", Michaelis. {l} So Junius & Tremellius.
Song of Solomon 1:8
Ver. 8. If thou know not,.... Or, "seeing thou knowest not" {m}; the saints in this imperfect state know but in part, are ignorant of many things, and in some measure of themselves; for though they know much of the sinfulness and deceitfulness of their hearts, yet they know not all; and of their imperfection and weakness, yet not the whole of it; and some render the words, "if thou know not to thee", or, "for thyself", as Ainsworth; or "know [not thyself]" {n}, as others; hence Ambrose {o} observes, that "nosce teipsum" was not originally from the Pythian oracle; Solomon had it before that, and he from Moses, De 4:9; Saints have not a perfect knowledge of Christ and his truths, and are sometimes at a loss to know where he is, his word is purely preached, and his ordinances faithfully administered;
O thou fairest among women; these are not the words of the daughters of Jerusalem, as some think, who were not capable of giving her the following advice and directions; but of Christ himself, to whom the church applied for it; who, though black in her own eyes, and in the eyes of others, yet was fair, surpassingly fair, fairer than all others in his eye, even notwithstanding her late sinfulness and negligence; which shows the invariableness of his love; who directs her as follows;
go thy way forth by the footsteps of the flock; not "from the footsteps" {p}; as if it was an exhortation to depart from false teachers, their doctrine and worship, and the abettors of them, she was tempted to turn aside to; but the "footsteps" are the rule and mark by which she was to go, and on which she was to keep her eye, and steer her course by, in seeking after Christ: for by "the flock" is meant the flock of Christ; and by the "footsteps" of it the ways and ordinances in which saints walk in obedience to Christ; and who are to be followed so far as they follow him; their steps are to be trod in; and this is the readiest and most likely way to find Christ, even where saints meet together, the word is preached, and ordinances administered;
and feed thy kids beside the shepherds' tents; the faithful ministers of the word, who are Christ's undershepherds, have their mission and commission from him, and are qualified by him to feed his flocks, and do feed them by the pure administration of the word and ordinances; and by the tents are meant the places of public worship, where they usually preach the Gospel, and administer ordinances. The allusion is to the tents of shepherds pitched for the convenience of feeding their flocks; and "by" or "near" {q} these the church is directed to "feed [her] kids", young converts weak in the faith; men of "little faith", as Aben Ezra interprets it; called "kids" or young goats, lascivious {r}, and of an ill smell; because of sin in them, of an ill smell to themselves and others; and of whom the world have an ill opinion; and such on all accounts need encouragement from the church and ministers. It was common in the eastern countries, as Philo says {s} of the Arabs, not for men only to keep flocks, but women also, and young virgins; and not the common people only, but nobles; of women keeping flocks see
Ge 29:9; This verse and So 1:7 show this song to be a pastoral; since the bridegroom and bride, the principal persons in it, are represented in it as a shepherd and shepherdess.
{m} Ma "quandoquidem", Junius & Tremellius, Piscator. {n} So the Septuagint, Syriac, Arabic, and Ethiopic versions. {o} Hexaemeron. l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. {p} So Junius & Tremellius. {q} "Juxta", V. L. Piscator, Michaelis; apud, Mercerus, Cocceius. {r} "Hoedi petulci", Virgil. Georgic. l. 4. v. 10. "Lasciva capella", Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12. {s} De Vita Mosis, l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c. 11. s. 2.
Song of Solomon 1:9
Ver. 9. I have compared thee, O my love,.... The church having taken the direction of Christ, had now found him, and was with him; and when for her encouragement and comfort he greets her as his love, an appellation very usual among lovers; and in the chastest sense between husband and wife; the church was Christ's love, being both the object and subject of it; to whom he had showed love, and whose love was shed abroad in her heart; or "my friend" {t}, another name used among lovers; there is a mutual friendship between Christ and his people; they are Christ's friends, and he is theirs, So 5:1. The Septuagint render it "my neighbour", whom Christ loves as himself; and they dwell near each other; he dwells in them, and they in him, Joh 6:56; and here are compared by him
to a company of horses in Pharaoh's chariots; or "I have likened thee", or reckoned thee like {u}; formed such an image of thee in my mind, with regard to some peculiar excellencies in her which agreed therewith: or to "my mare" {w}, as some translate the word, which ran in one of his chariots, called Pharaoh's chariot; because perhaps it was made a present of to him by Pharaoh king of Egypt, his father in law, for which he had a particular regard, as Alexander for his Bucephalus; nor is such a comparison of a woman a disagreeable one, since, as Marckius observes, many women have had their names from the horse, because of some celebrated excellency in them {x}; and Theocritus {y} compares Queen Helena to a Thessalian horse in a chariot; and it is thought he took the hint from this song, as admiring it; so, by others {z}, persons are compared to mares for their beautiful form. Christ's church and people be compared to "the horse" for their strength, majesty, and comeliness; they are strong in Christ, and in his grace, and of an undaunted courage in bearing hardships, reproaches, and persecutions for his sake, and in fighting the Lord's battles; and are stately and majestic, especially a company of them in Gospel order, So 6:4; and are very comely and beautiful in their trappings, clothed with the righteousness of Christ, and the graces of his Spirit; and to a "company" of them, a collection of goodly ones, as Egyptian ones, reckoned the best; and those in Pharaoh's chariot best of all; choice, costly, well fed, and well taken care of; and not wild and loose, but coupled and joined together in a chariot, all drawing one way. Christ's church and people are a choice and select company, distinguished from others by the grace of God; cost a great price, the blood of Christ; are well fed with the finest of the wheat; and are under the care both of angels and Gospel ministers; and look very beautiful as under the yoke of Christ, and joined together in Gospel bonds, being of the same faith and judgment; drawing one way, striving together for the faith of the Gospel, and endeavouring to keep the unity of the spirit in the bond of peace.
{t} ytyer "amica mea", Pagninus, Montanus, Tigurine version, Mercerus, Michaelis. {u} Kytymd "similem te judico", Tigurine version. {w} ytool th ippw mou, Sept. "equae meae", Pagninus, Montanus, Gussetius, p. 551. so Aben Ezra, Syriac and Arabic versions; "equabus", Piscator. {x} As Hippo, Hippe, Hippia, Hippodomia, Hippothoe, Hipponoe, Mercippe, Alcippe, Archippe. {y} Idyll. 18. v. 29. {z} ippov egw kalh, Theognis Sententiae, v. 257. h d'ippou-eido
aristh, Phocylides. So by Plato in Hippias Major, p. 1250. & Horat. Carmin. l. 3. Ode 11. v. 9.
Song of Solomon 1:10
Ver. 10. Thy cheeks are comely with rows [of jewels],.... Or "beautiful as turtledoves", as the Septuagint; or it may be rendered "with turtles", since the word "jewels" is not in the text; not with images of turtles on the bridles of the horses before mentioned, as Aben Ezra; but rather some ornaments of women having such images on them may be meant, called "turtles", or "turturellas"; they seem to me to be the same with the earrings, which being fastened to a thin plate of gold or silver, which went across the forehead, or to a ribbon bound on it, as Aben Ezra on Ge 24:22; observes, hung down by the ears in rows on both sides of the cheeks, and made but one ornament; as they did when another jewel from the same plate or ribbon hung down from the forehead to the nose, called a nose jewel, Eze 16:12; {a}; and such an ornament, consisting of these several parts, Abraham's servant is said to put upon the face or cheeks of Rebekah, Ge 24:47; and these may respect the gifts and graces of the Spirit of God, with which the church is ornamented; and are many and various, and are orderly and regularly disposed, and make very comely and lovely, and may be further described in the next clause;
thy neck with chains [of gold]; the word "gold" not being in the text, the chains may be understood, as they commonly are by the Jewish writers, of precious stones; as pearls bored and strung, which make a necklace; so Stockius {b} interprets it of an ornament of pearls and precious stones, orderly disposed and put about the neck, in use with great personages; so the eldest daughter of Priamus had, "collo monile baccatum" {c}, a pearl necklace, which Aeneas made a present of to Dido; such was the chain of gold, beset with amber, presented to Penelope by her suitors, which shone like the sun {d}. The church has her golden chain, or pearl necklace; which are either the graces of the Spirit, so linked together, that where there is one there are all; and which consists of those ten links, or pearls, faith, hope, love, repentance, humility, patience, self-denial, contentment in every state, spiritual knowledge, longsuffering, or forbearance; sincerity goes through them all. Or else the spiritual blessings of the covenant of grace, with which the church and all the saints are blessed in Christ at once, and with one and all; and which golden chain of salvation, one link of which cannot be broken, is excellently described by the apostle in Ro 8:30.
{a} Vid. Hieronym. in ibid. {b} Clavis Ling. S. p. 387. {c} Virgil. Aeneid. 1. v. 650. {d} Homer. Odyss. 18. v. 295.
Song of Solomon 1:11
Ver. 11. We will make thee borders of gold with studs of silver. Christ here in his own name, and in the name of the other two divine Persons, promises to the church a greater glory than as yet she had enjoyed; and seems to have respect to the Gospel dispensation; for by "golden borders" studded with "silver" may be meant the ordinances of the Gospel, preferable to those under the law; and therefore said to be of "gold [and] silver", for their glory, splendour, and durableness: or else the doctrines of the Gospel, being of more worth than thousands of gold and silver; and being called "borders", or rather "rows" {e}, may denote their orderly disposition and connection, their harmony and agreement with and dependence on each other: and the Gospel is full of silver "specks" or "studs" of exceeding great and precious promises; a variety of them useful and pleasant; a greater measure of the grace of the Spirit may be here promised: or the "borders" may intend the groundwork of the church's faith and hope, the justifying righteousness of Christ, more clearly revealed; and the "studs of silver" the curious work of sanctification, more enlarged and increased; and so take in both Christ's righteousness imputed to her, and his grace implanted in her; but perhaps these phrases may be best of all understood of the New Jerusalem state, and of the ultimate glory of the saints in heaven, sometimes set forth by such similes, Isa 54:11. Both grace and glory are given by Christ, and in which all the three divine Persons are concerned; for not angels, nor the daughters of Jerusalem, are here the speakers, to whom such things promised cannot agree; nor God, speaking after the manner of men, and for honour's sake, is designed: but the trinity of Persons, Father, Son, and Spirit, are meant; the ordinances are of their institution, and administered in their name, Mt 28:19; they have all a concern it, the Gospel and the doctrines of it, which is called the Gospel of God, and the Gospel, of Christ, and the ministering of the Spirit; the grace of God, in regeneration and conversion, is sometimes ascribed to one and sometimes to another; and an increase of it in the heart is wished for from all three, Re 1:4; and they have a hand in all the glory the saints shall enjoy hereafter: the Father has prepared the kingdom from the foundation of the world; the Son has made way for it by his obedience, sufferings, and death; and the Spirit is the earnest of it, makes meet for it, and introduces into it.
{e} yrwt "ordines", Marckius, Michaelis.
Song of Solomon 1:12
Ver. 12. While the King [sitteth] at his table,.... These are the words of the church, relating what influence the presence of Christ, her Lord and King, had upon the exercise of her graces, while he was keeping the nuptial feast, on account of his marriage with her. He was anointed King of saints from eternity, before his incarnation, when he was rejoicing before God his Father, as if at a feast; and while he was thus distant, the faith, hope, desire, and expectation of the saints, were exercised on him, as their Lord and King, that was to come: when he did come, he came as a King, as was foretold of him, though his kingdom was not of this world; and while he was here, the Gospel of the kingdom of heaven was preached, and emitted a sweet savour in Judea: and when he went up to heaven, after his resurrection, he was declared Lord and Christ, and sat down at the right hand of God, "in his circuit" {f}, or at his round table; alluding to such the ancients used, and great personages fed on, peculiar to themselves {g}; being encircled by angels and glorified saints: and in the mean while, before his second coming as King, when he will appear as such in a more glorious manner, he sits down at his table, in the ordinance of the supper, feasting with, entertaining, and welcoming his church and people. When as follows, she says,
my spikenard sendeth forth the smell thereof: or "nard", of which there are many sorts; but that which grows in spikes is reckoned the best, and from thence is called "spikenard": it was a chief ingredient in ointments, as Pliny says {h}; see Joh 12:3; and was much used at festivals, to anoint guests with; and with which their head and hair being anointed, gave a fragrant smell, and therefore used to make them acceptable {i}: in Syria, at royal banquets, as this here was, it was usual to go round the guests, to sprinkle them with Babylonian ointment {k}. This may have respect to the grace of the Spirit in the church, comparable to the most excellent ointment; and which grace being in exercise in her, both before and after the incarnation of Christ, and since his ascension to heaven, and while he grants his presence in Gospel ordinances, is very delightful and acceptable to Christ; or this spikenard, according to some {l}, may be meant of Christ himself, just as he is said to be "a bundle of myrrh" in So 1:13, and "a cluster of camphire", in So 1:14; and as ointments were used at feasts, and the church was at one with Christ, and as he was both master and feast, so he was the ointment of spikenard to her; and it is as if she should say, my beloved is at table with me; he is my food, and he is my spikenard {m} I need no other; he is instead of spikenard, myrrh, cypress, or any unguents made of these: his person is exceeding precious; his graces, of ointments, have a delightful savour in them; his sacrifice is of a sweet odour; his garments of righteousness and salvation smell of myrrh, aloes, and cassia; he is all in all.
{f} wbomb "in circuitu suo", Montanus, Piscator, Michaelis. {g} Vid. Cuperi Observ. l. 1. c. 2. p. 13. {h} Nat. Hist. l. 12. c. 12. {i} "Illius puro destillant tempora nardo", Tibullus, l. 2. Eleg. 2. v. 7. & 1. 3. Eleg. 7. v. 31. "Madidas nardo comas", Martial. l. 3. Ep. 56. "tinge caput nardi folio", ibid. "Assyriaque nardo potemus uncti", Horat. Carmin. l. 1. Ode 11. v. 16, 17. Vid. Ovid. de Arte Amandi, l. 3. {k} Athenaei Deipnosoph. l. 15. c. 13. p. 692. {l} Theodoret, Sanctius, and Marckius. {m} "Tu mihi stacte, tu cinnamomium", &c. Planti Curculio, Act. 1. Sc. 2. v. 6.
Song of Solomon 1:13
Ver. 13. A bundle of myrrh [is] my well beloved unto me,.... These are the words of the church continued; expressing her great delight in Christ, and her strong love and affection for him, and therefore calls him "my well beloved"; which is expressive both of the greatness of Christ's love to her, and of the strength of her affection to him, as well as of her faith of interest in him; hence she says, he was as "a bundle of myrrh" to her. Some think {n} sweet marjoram is meant, or an herb of a sweet smell, very much like it, called "marum"; but myrrh is commonly understood; and not twigs or branches of it but sprigs, or the flowers of it, bound up as a nosegay, and carried in the bosom; or better, liquid myrrh, or "stacte", as the Septuagint render it, put in a bag {o} or bottle, as the word is rendered, Job 14:7; the allusion being to persons that carry smelling bottles in their bosoms, for refreshment or for pleasure. Now what these were to such, that, and much more, is Christ to his church; like sweet smelling myrrh, exceeding delightful and reviving, and make him very acceptable; his very garments smell of myrrh: and "a bundle" of this, or a bag of it, denotes the abundance of the odours of divine grace in Christ, who is full of it, which he communicates in great plenty: and now Christ is all this, not to any and everyone; but to his church and people, to whom alone he is precious, "my beloved is unto me"; which expresses not only the strength of her affection to Christ, and the value she had for him, and the delight she had in him; but the particular application of him to her own soul by faith;
he shall lie all night betwixt my breasts; "it" or "he"; the bundle of myrrh, or Christ, which comes to the same sense: by her "breasts" are meant her heart, where Christ dwells by faith, which is the best room the church has, and where she desires Christ might lodge; so Alshech explains it of being in her heart: and the time in which she would have him continue here is "all night"; meaning the night of affliction, temptation, &c. or rather the whole time of this life, until the everlasting day breaks; and so it is a desire of Christ's presence with her, and of her having communion with him, as long as she lived in the world; and between her breasts, and in her bosom she desires he might be for an ornament to her, like sweet flowers, and for her delight and pleasure, refreshment and comfort; and that he might be always in her sight, and never be forgotten by her.
{n} Vid. Fortunat. Schace. Eleochrism. Sacr. I. 1, c. 51. p. 256, 257. {o} rwru "folliculus", Cocceius; "sacculum", Marckius; "fasciculus, vel sacculus", Michaelis.
Song of Solomon 1:14
Ver. 14. My beloved [is] unto me [as] a cluster of camphire in the vineyards of Engedi. Engedi was a place near Jericho, and famous for palm trees, as that was, hence called Hazazontamar, 2Ch 20:2. Pliny {o} sneaking of this place, which he calls Engadda, says, it is second to Jerusalem for fertility and groves of palm trees; and Josephus {p} observes, that there grew the best palm trees and opobalsam; wherefore Aben Ezra, and other Jewish writers, think that dates, the fruit of the palm trees, which grow in clusters, are here meant: and because the balsam tree also, grew in this place, as observed before from Josephus, and grew in the manner of vines, as others {q} assert; and this being said to, be in vineyards, some have thought that that might be in, tended; but what is valuable in it is a gum or tear, that drops from it, and not fruit in clusters, which it bears not: nor can it be supposed that what we call "camphire" should be meant, which grows not in clusters, and was unknown to the ancients; nor the "cyperus", or "cypirus", as Cocceius and others. The Septuagint version readers it "cyprus": and there was a tree of this name which grew in Askelon in Judea, which, according to Pliny {r}, bore a white flower of a sweet smell; and which, in Italy, was called "ligustrum", the privet tree, commended by the poets {s} for its peculiar whiteness; and the cypress tree is reckoned by Josephus {t} among the odoriferous trees which grew about Jericho, near to which Engedi was. The word here used is to be found in the Misnah {u}; and the commentators {w} on it say, it is the same which, in Arabic, is called "alhena", the cypress tree, and refer to this place; of which Dr. Shaw {x} says,
"this beautiful and odoriferous plant, "alhenna", 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 camphire.''
But, after all, perhaps the Cyprus vine is here meant, which, according to Pliny {y}, was the best and largest of vines; and which, though it grew in Cyprus, from whence it had its name, yet some plants of it might be obtained by Solomon, and planted in the vineyards of Engedi; or there were such there like them, and were called by the same name: Jarchi, from an ancient exposition of theirs, relates, that the vineyards of this place brought forth fruit four or five times a year; Alshech says seven. Now as Christ compares himself to a vine,
Joh 15:1; the church may compare him to a cluster of the grapes of the Cyprus vine, reckoned the best; there being a cluster of all perfections, divine and human, in him; and of all the spiritual blessings of the everlasting covenant, and of all the precious promises in it; and of all the grace of the Spirit, and the fulness of it, which is in him. The Jews calls a man, eminent for virtue, and a large share of knowledge, "clusters" {z}; and they interpret "eschol", a cluster, by wh lkhv vya, "a man that has all things in him" {a}: such an one is Christ, in the highest sense, having all perfections, excellencies, and virtues, in him. Some leave the word untranslated, "copher" {b}, and which has the signification of atonement and propitiation; and so well agrees with Christ, who is the propitiation for sin, and has made atonement for it. Bishop Patrick observes, that the ancient Hebrew doctors, by dividing the first word "eschol", found out the mystery of the Messiah; considering it as if thus read, rpwk lk vya, "my beloved is unto me the man that propitiates" or "expiates all things"; that is, all sins and transgressions: in the Talmud {c} it is explained,
"he, whose all things are, has atoned for my iniquity;''
which Christ has done for his church and people; and which makes him precious, and is matter of joy and gladness to them, Ro 5:11 1Jo 2:2.
{o} Nat. Hist. l. 5. c. 17. {p} Antiqu. l. 9. c. 1. s. 2. {q} Justin. e Trogo, l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc. {r} Plin. Nat. Hist. l. 12. c. 29. {s} Virgil. Eclog. 2. v. 18. Ovid. Metamorph. l. 13. Fab. 8. {t} De Bello Jud. l. 4. c. 8. s. 3. {u} Sheviith, c. 7. s. 6. {w} Maimon. & Bartenora in ibid. {x} Travels, p. 113, 114. edit. 2. {y} Nat. Hist. l. 14. c. 1. {z} Misnah Sotah, c. 9. s. 9. {a} T. Bab. Temurah, fol. 15. 2. Jarchi, & Ez Chaysim in Sotah ibid. {b} rpk "copher", Pagninus, Montanus, Cocceius, Marckius. {c} T. Bab. Sabbat, fol. 88. 2.
Song of Solomon 1:15
Ver. 15. Behold, thou [art] fair, my love,.... These are the words of Christ, commending the beauty and comeliness of the church, expressing his great affection for her, and his high esteem of her; of her fairness and beauty, See Gill on "So 1:5",
See Gill on "So 1:8"; of the title of Christ's love, as given her by him, See Gill on "So 1:9"; a "behold" is prefixed to this account her, as a note of attention, to consider her complete comeliness in Christ, and not pore on her own blackness; and as a note of admiration, that she who was so black and uncomely in herself should be so fair and beautiful in his eyes, through his blood, righteousness, and grace; and as a note of asseveration, assuring her of the truth of it, which she might be apt to call in question; and, to prevent which, it is also repeated,
behold, thou [art] fair; exceeding fair, really so, both inwardly and outwardly; both with respect to justification and sanctification;
thou [hast] doves' eyes; or "eyes like doves" {d}; these are taken notice because much beauty lies in the eyes, either in the size or colour of them {e}; similes taken from doves are frequently used in this sacred poem, both with respect to the bride and bridegroom; see So 2:14; and it may easily be observed, that this creature furnishes much matter for poets {f}, which they apply to lovers: and here the eyes of the bride are compared to the eyes of doves; meaning either the ministers of the Gospel, who are to the church what eyes are to the body; are set in the more eminent part in the church, to order, guide, and direct the members of it; to watch over them, lest any hurt come to them, and give warning of danger; to hold forth the word of light to them, and instruct them how to behave in the church and in the world: and they may be compared to the eyes of doves, for their clearness and perspicuity in discerning Gospel truths; and for their sincerity and simplicity, uprightness and faithfulness, in preaching them; and for the dove like gifts of the Spirit, whereby they are qualified for it; and for, their meekness and humility; or rather the eyes of her understanding are meant, being spiritually enlightened; and particularly the eye of faith by which believers take a view of Christ, of his glory, fulness, and suitableness, and look to him alone for life and salvation. And it may be compared to the eyes of doves for the clearness and quickness, of it, being the evidence of things not seen; and, for its singleness and chastity, the dove looks only to its mate, and destroys those that look with lustful eyes on others {g}; believers, being espoused as a chaste virgin to Christ, look only to him as their beloved, to him only for acceptance, righteousness, pardon, and eternal life; and for its modesty and humility, excluding all boasting in the creature, and giving all glory to Christ; and for its beautifulness in the sight of Christ, so that he is even ravished with it, So 4:9.
{d} Mynwy Kynye "oculi tui veluti columbarum", Pagninus, Munster, so Ben Melech. {e} So Juno is called "the large-eyed Juno", and Minerva "the blue-eyed goddess", and Chryseus "the black-eyed maid", Homer. Iliad. 1. v. 99, 206, 551. {f} Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v. 21. {g} Plin. Nat. Hist. l. 10. c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44.
Song of Solomon 1:16
Ver. 16. Behold, thou [art] fair, my beloved,.... These are the words of the church, giving back to Christ his commendation of her, and much in the same words, as more properly belonging to him than her; he calls her "my love", she calls him "my beloved": he says that she was "fair"; the same she says of him, with a like note of wonder, attention, and asseveration, he had prefixed to the commendation of her; suggesting, that his fairness and beauty were essential, original, and underived, but hers was all from him; and therefore he only ought to have the character: he, as man, is "fairer" than the children of men; as Mediator, is full of grace and truth, which makes him look lovely in the eyes of his people; and, as a divine Person, is the brightness of his Father's glory. To which she adds,
yea, pleasant; looks pleasantly, with a smiling countenance on his people, being the image of the invisible God; pleasant to behold, as the sun of righteousness, and Saviour of men; pleasant in all his offices and relations; the doctrines of his Gospel are pleasant words; his ways, his ordinances, are ways of pleasantness; and especially having his presence, and communion with him in them; and which may be designed in the next clause;
also our bed [is] green; the same with "his bed which is Solomon's"; his by gift and purchase; the church's, by having a right through him, and an admittance to all the privileges of it: where the word is preached, ordinances administered, souls are begotten and born again, there Christ and his church have fellowship with each other; said to be "green", in allusion to the strewing of beds with green herbs and leaves, and branches of trees {h}; particularly the nuptial bed, called from thence "thalamus" {i}: and it may denote the fruitfulness of the saints in grace and holiness, like green olive trees, in the house of God: or else numerous converts in the church, a large spiritual seed and offspring of Christ and the church, as were in the first times of the Gospel, and will be in the latter day: a green bed is an emblem of fruitfulness in the conjugal state; so the Targum and Jarchi interpret it.
{h} Vid. Alstorph. de Lectis Veterum, c. 1. p. 2. s. 9, 10. "Viridante toro consederat herbae", Virgil. Aeneid. 5. v. 388. "In medo torus est de mollibus ulvis impositus lecto", Ovid. Metamorph. 8. v. 685. {i} Alstorph. ibid. c. 13. p. 73, 74.
Song of Solomon 1:17
Ver. 17. The beams of our house [are] cedar,.... Or "houses" {k}; where their bed was, and where they had fellowship and communion together. By which may be meant particular congregations or churches, in which houses Christ has a property, being of his building and beautifying; where he takes up his rest and residence, and where he feeds and feasts with his people, and to the privileges of which all the saints have a right: and by the "beams" of these houses may be intended the ministers of the word, who are pillars here, as James, John, and Cephas, were; and who are the means of supporting and strengthening such communities, by their excellent doctrines and exemplary lives: or common saints may be meant, who are also beams and pillars in the churches of Christ; and serve greatly to support, strengthen, and cement the spiritual building, fitly framed together: and these being of "cedar" wood, of a pleasant smell, and durable, may denote their gratefulness and acceptableness to Christ and his church, in the exercise of grace, and discharge of duty; and of their continuance and perseverance therein, having in them the incorruptible and immortal seed of divine grace; see Ps 92:12;
[and] our rafters of fir; which Pliny says {l} is the best and strongest wood for roofing and raftering: by these may be meant the ordinances of the Gospel, which are that to the churches as "rafters" are to a house, the means of supporting and strengthening it; so by the ordinances saints are supported in their spiritual state, and by them their spiritual strength is renewed; and these being said to be of "fir", which is a pleasant and lasting wood, may signify the delight that is had in ordinances, and the continuance of them. Some render the word by "cypress" {m}; which is also of a pleasant smell {n}, and very durable, never admits of worms, nor ever rots, nor is ever sensible of old age {o}; and so may denote the pleasure that saints take in ordinances, and the long continuance of them, as of the present ones, which will remain until the second coming of Christ. Some think the "brutine" tree {p} is meant, which Pliny calls "bruta" {q}; and is near in sound to the word here used, is much like the cypress, and of a sweet smell, like cedar; it grows beyond Pasitigris, on Mount Zagras. Some will have it to be the tree of paradise; and, so applied to ordinances, may signify the same as before. The word for "rafters" is elsewhere rendered "gutters" and "troughs" for water; and some {r} render it so here, and are so called from water running in them: and as the grace of God is often expressed by water, this is commonly conveyed in the use of ordinances; these are the canals in which it runs. Moreover the same word is translated "galleries", in So 7:5; which, as Kimchi and Ben Melech observe, were buildings in high houses in which men walked from house to house, or from one end of the house to the other; and might be called by this name, from their droning along the sides of houses, and seem to be like our "balconies": now ordinances are the galleries or "walking places" {s}, where Christ and his people walk and converse together.
{k} wnytb "domorum nostrarum", V. L. Pagninus, Montanus, &c. "aedium nostrarum", Marckius. {l} Nat. Hist. l. 16. c. 42. {m} Mytwrb kuparissoi, Sept. "cypressina", V. L. Tigurine version; so David de Pomis, and others. {n} Plin. Nat. Hist. l. 16. c. 33. euwdei kuparissw, Theocrit. Epigram. 4. v. 7. {o} Plin. Nat. Hist. l. 16. c. 33. 40, 49. {p} "E brutis", Junius & Tremellius, Ainsworth, Brightman, Marckius; "brutiua", Cocceius, Michaelis. {q} Nat. Hist. l. 19. c. 17. {r} wnyjhr "canales nostri"; so some in Vatablus, Tigurine version; "impluvium nostruim", Hiller. de Keri & Kethib, p. 84. {s} "Ambulachra nostra", Junius & Tremellius, Piscator, Marckius, Michaelis.
John Gill's Exposition of the Entire Bible.
This is "the Song of songs," excellent above
any others, for it is wholly taken up with describing the excellences
of Christ, and the love between him and his redeemed
people.
This is "the Song of songs," excellent above
any others, for it is wholly taken up with describing the excellences
of Christ, and the love between him and his redeemed
people.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary