her sore afflictions, in Lam. iii. 8, 44, that God had " shut out her prayer," and had " covered himself with a cloud, that her prayer should not pass through;" unconverted men, hypocrites, and carnal professors, are not concerned about the answer of their prayers; it is enough to them to perform these duties but believers are concerned about the i-eturns of prayer, and are grieved to the heart, as the church here was, when they cannot observe any. 3. Christ here treats her just in the same way in which she had treated him; she is paid in her own coin; he had called to her, but she disregarded him, and turned a deaf ear to him, and returned him no answer, that deserved the name of one; she now calls to him, but he disregards her, turns a deaf ear to her, and gives her no answer, he treats her here, not in a way of vindictive wrath and punishment, as he will do the wicked at the last day; see Pro v. i. 24 — 28; but in a way of chastisement and correction. What success she afterwards met with, will be seen in the following verses.
Verse 7. The watchmen, that went abozit the city, found me; they smote me, they wounded me; the keepers of the tcalls took away my veil from me.
The church in the former verse gives an account of the wretched disappointment she met with, when she opened the door to her beloved, who had withdrawn himself, and was gone; at which she fell into a fainting fit, out of which, when she was a little recovered, she resolved not to stay at the door, lamenting the loss of her spouse, but to go out in search of him, which she did, but with no success; and she does in these words give an account of what she met with in the adventure; how she was taken up by the watch, and evilly treated by them. Where we have to
I. Iler being found by " the watchmen that went about the city, and keepers of the walls."
II. Their treatment of her, and carriage to her. I. In this search of her beloved, she falls into the hands of the watchmen that went about the city, and the keepers of the walls thereof; who were officers of the church, set for the defence of it, and for the administration of those ordinances, in which she sought her beloved; and the description of them, or these titles and characters which they bear, may lead us to observe,
1st. That the church is a city, and no doubt is called so, in allusion to the city of Jerusalem, which was builded as a city that is compact together; it was the metropolis ol the land of Judea, where Solomon kept his court, was well fortified, and delightfully situated; and therefore the church militant, as weU as the church triumphant, is called by the same name; which is the city of God; of which the psalmist says. Psalm Ixxxvii. 3, " Glorious things are spoken;" it is the place of the residence of the King of kings where his honour dwells, where he keeps his court, and has I plished by Christ, " shall this song be sung in tlie land of Judah, We have a strong t;ity." But what is it which makes it so? salvation will God appoint for walls and bulwarks: and this song will be sung more clearly in the latter day, when the church shall call her walls, salvation, and her gates, praise; salvation wrought out by Christ, is the church's protection from all enemies; hereby believers are sci-eened and secured from sin and Satan, law, hell, and wrath to come; no enemy can destroy them, no condemnation reach them, nor any wrath fall on them; but they shall he " saved in the Lord with an everlasting salvation." 3. Ministers may be called so, who are set for the defence of tlie gospel: so the Lord told Jeremiah, chap. i. 18, that he had made him a defeneed city, an iron pillar, and his palace; and therefore is called the city of the great King, in whose palaces God is kuoA'n for a refuge; here he shows himself, here he may be seen; therefore she was in the right of it to seek him here: in this city are all needful and delightful accommodations; it is beautiful for situation, a river of boundless love and grace runs through it, whose streams supply, refresh, and make glad the inhabitants of it; here are the best provisions to be had, which are called the goodness and fatness of God's house; here are the most delightful company, and agreeable conversation; here souls have fellowship with the Father, and with his Son Jesus Christ; those who are brought unto, and are made inhabitants of this city of the living God, have communion with an innumerable company of angels, and spirits of just brazen walls against tlie whole land; though they men made perfect by Christ's righteousness; in seem not to be intended here, because they are this city are many special and peculiar privileges and immunities, which the inhabitants of it enjoy; for being Christ's freemen, and freemen of this city, they have a right to all the ordinances of the gospel, and share in all the promises which concern the grace and presence of Christ; they are under no obligation to any other laws but those of Christ's, and are freed from the curses and condemnation of the law of works; so that to be a citizen of this city, and a fellow-citizen of the saints, is no small privilege; see Eph. ii. 19, Rev. iii. 12; but of the church's being compared to a city, see more on chap. iii. 2.
2ndly. Mention being made of the keepers of the walls of this city, shows us, that this city of God is a walled one; it is a fortified place, even as Jerusalem was, to which tbe allusion is made, when the church of God is spoken of, as in Psalm li. 18, and cxxii. 7; and it may be proper to inquire what are the walls of the church, which render it strong and impregnable. And, 1. God himself is the wall of it, according to what he himself says, Zech. ii. 5, " For I, saith the Lord, will be a wall of fire round about it, and will be the glory in the aiidst of her;" he is not only a wall that keeps the enemy from entrance into the city, but a wall of fire that consumes and destroys all that make near approaches to it; all the divine perfections are as so many walls, which encompass and defend the church; especially that of Almighty power, by which saints are kept as in a garrison," through faith unto salvation: Jerusalem was fortified, not only by art, but also by nature, not only with walls, but with mountains; and " as the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth, even for ever," Psal. cxxv. 2. 2. Salvation by Christ is the church's wall, which render it strong and impregnable: hence we read, in Isa. xxvi. 1, In that day, that is, in the gospel day, when salvation is accom- called the keepers of the walls, and not the walls tlieniselves. Now the city of God being thus walled and fortified, shows, (1.) That it would otherwise be iu danger from enemies; for the church of Christ has many enemies, who ai-e lively and strong, crafty and cunning, vigilant and active, seeking all opportunities to get within, and there make disturbance, and do mischief: but this city is so well walled and firmly built, that let Satan, with all his emissaries, use all their power and cunning, and lay the closest siege unto it, the gates of hell will never be able to prevail against it. (2.) The great care which God takes of his church and people; for as birds Hying or fluttering over and about their nest, in order to preserve their young, when they are in danger of being taken away from them; " so will the Lord of hosts defend Jerusalem; defending also, he will deliver it; and passing over he will preserve it," as it is said iu Isa. xxxi. 5; which care for their preservation, is manifestly seen in his placing such walls about it.
Srdly. In this city are proper officers appointed and set to watch over and guard it; and these go under two titles or characters in the text. 1. Tiiey are called " watchmen that went about the city:" these are the ministers of the church, who are called so both in the Old and New-Testament; because they ought to watch over themselves, their doctrine and conversation, and to watch over others, who are made their care and charge: the business of watchmen is also to give the time of night, to give notice of present or approaching danger, either by fir«, or by thieves and robbers, and to take up disorderly persons, and bring them to correction: so the ministers of tlie gospel give notice what time of day or night it is with the churches of Christ; they give notice to sinners of tbe danger which they are in, whilst in a state of nature; and also what danger churches may be in, through contentious persons and heretics, who
" Ts? ev Smanei opfptt/ievti^, praesidio Dei circumvallamur; metaphora a castris vaUo and fossis undiqus muuitis ut nulla liostiuin vi vel astutia expugnari possint, Furoeus in 1 Pet. i. o.
endeavour to sow the seeds of discord, error, and heresy among them; likewise their business is to awake and arowse sleepy professors, who are indulging themselves in carnal ease and security in the streets of Zion; and to admonish, reprove, and rebuke all that staad in need thereof, and so brine them under the notice and censure of the church. These are said to go about the city, 1. To distinguish them from those upon the walls: those that went about the city, were to take care of the peace and safety of the city within; the keepers of the walls were to descry an enemy without, observe his motions, repel him if able, and to give notice to those within of danger from him, the one was a running watch, the other a standing one. 2. To show the nature of their work, ani4 their diligence in it: it was the business of the keepers of the walls, to keep their stands, and not stir from their places; but the work of these was to go from place to place, and see that all was in peace and safety; but of these watchmen, see more in chap. iii. 3. 3. These officers are called " keepers of the walls;" by which some? understand angels, who encamp about, and protect the people of God; others,'' civil magistrates, who the apostle says, Rom. xiii. 3, 4, are not " terrors to good works, but to the evil;" and that " he is the minister of God for good, and beareth not the sword in vain:" but if these were civil magistrates, they terrified the church in the way of her duty, and discouraged her in it: nay, turned the point of their swords against her, as often the princes of this world do, being ignorant of Christ and his church: but I rather think church-officers arc here iuteuded, and that they are the same with the watchmen, who went about ihe city; only they may be expressive of different branches in the ministry, or of different talents which ministers have, and are to use in the discharge of their work: some, their work chiefly lies in comforting and establishing the church in answering cases of conscience, and keeping peace and order within; and they have gifts suitable thereunto; and these may be called watchmen that go about the city: others, their work lies chiefly in defending the gospel against the avowed enemies of it; these keep the outworks good, and repel the enemy, whenever he makes an attack upon any doctrine of the Gospel; and these may be called " the keepers or watchmen of the walls;" and so ministers are called in Isa. Ixii. 6. The Jews in Shirashirim Rabba, and in Yalknt on the place, tinderstand by these keepers, the tribe of Levi, the keepers of the walls of the law.
But it may now be inquired, whether these were the true ministers of Christ, or no: some' think that they were: they are called watchmen, and watchmen in the city, the church, though it is true, false teachers may bear the same name as in 8anct. in loc snd Diodat. in loe.
true ones, and be in office in the church as well as they; but what seems most to strengthen this opinion, is, that they were about their work, and in the discliarge of their office; the watchmen were going about the city, as they should do, and the keepers of the walls were upon their stands, as they ought to be: others' think that they were not the true and faithful ministers of the gospel; but such who are called " blind watchmen," &c., in Isa. Ivi. 10, li, and that, 1. Because the church makes no inquiry of them, nor any application to them, which she did in a like case to the watchmen, in chap. iii. 3, and therefore it seems to intimate, that she, not looking upon them as ministers of Christ, had nothing to say to them, but would have shunned them if she could. 2. Because of their cruelty to her: they are not so pitiful, compassionate, and tender, as becomes the ministers to be to souls in such cases; they seem rather to be ravenous wolves, than faithful shepherds or watchmen, and are most, like those in Ezek. xxxiv. 2 — 21. Plato' says, keepers of cities should be mild and gentle towards their own, but to enemies rou^ii and severe.
Now these found the church seeking and enquiring for her beloved: which shows, that she was in the city, in the streets and broad ways of it: she searched all over the city, where the watchmen that went about it, found her; and escaping from them with blows and wounds, finding that her beloved was not there, she makes to the outparts of the city, perhaps designing to go without the city in search of him, where she fell into the hands of the keepers of the walls. This finding of her, also appears to be accidental, and at an unawares; they were not seeking her, nor was she enquiring after them; it was on a sudden that they found her; and as soon as they did find her, they fell upon her, and took her ap for a stroller or night-walker; and by their treatment of her manifestly showed that they found her, not as a friend, but as an enemy; and therefore did not let her go safe, but with blows, wounds, and the loss of her veil. Which brings us to consider,
II. Their treatment of her, and carriage to her. And,
1st. " The watchmen, that went about the city, smote and wounded her;" which, if we understand of the true ministers of the gospel (though I rather think that others are intended) must be meant, either of their upbraiding and reproaching her for her former niikinduess to Christ, and negligence of her duty; when they told her and hit her in the teeth of her former sins and miscarriages, they smote and cut her to the heart, opened the wound, and made it bleed afresh; and so, like Job's friends, proved miserable comforters, who broke him in pieces with words both of reproof and reproach: tliey laid open her sins to her, and sharply reproved her for them, when they should have comforted her with the doctrines of justification by Christ's righteonsness and pardon, by his blood; for Christ's own ministers may sometimes be mistaken in timing reproofs and corrections; or else, she being under the ministry of the word, and hearing some sweet discourses concerning Christ's person and grace, her heart was smitten and wounded therewith, which made her charge the daughters of Jerusalem, in the following verse, that when they found her beloved, they would tell him, that she was sick of, or wounded with love. But if we understand it of false teachers, which seems most agreeable; then by those smitings and woundings, are meant, the scandalous lives of such persons, the rents and divisions they make, the false doctrines which they preach; and those human traditions, which, with force, they impose opon the consciences of men, being assisted by civil magistrates, whom they stir up to make penal laws, and put them in execution against the saints; by all which means they make the hearts of the righteous sad, and wound the consciences of God's children. One of the Greek versions is, " they scourged me,"" whipped her till she was black and blue; as the Jews did the first Christians in their synagogues.
2ndly. " The keepers of the walls took away her veil from her:" veils were used by women in those countries, sometimes for ornament, Isa. iii. 23; sometimes as a token of modesty; thus Rebekah, when she found that Isaac was coming to meet her, covered herself with a veil. Gen. xsiv. 65; and sometimes as a token of subjection to the bus- i band; for which the apostle argues, that women ought to be covered, 1 Cor. xi. 6 — 10; at mar-! riage, it was customary with the Grecians,'^' to give a veil to the new-married bride; the bridegroom, with the Romans, used to give the bride a veil, caihdjlctmmeum,^ from its being of a flame-colour, either yellow or red, expressive of the blushing and modesty of the new bride;'' and the like custom might obtain with the Jews. Now for the keepers to take away her veil from her, was to strip her of ber ornaments, and expose her frailties and infirmities, which ought to be covered; it was to disown her as the spouse of Christ, and to represent her as a whorish and impudent woman; and, whereas she professed herself to be Christ's, to serve him in -the way of his appointments; they endeavoured to " corrupt her from the simplicity that is in Christ," and to draw her aside to a reception of false doctrines, and to a compliance with human traditions: and then more especially, may they be said to take away her veil, when they oppose and endeavour to subvert or remove the doctrine of imputed righteousness by Christ; Christ's righteousness is the believer's veil or covering; this is " the wedding garment," ireotl3o\awi> vvfi^iKov, the nuptial robe, as Gregory Nyssen' calls the veil here; and when persons attempt to take away this doctrine, they do as much as in them lies to take away the church's veil. And now all this cruelty was exercised by persons professing religion, under a mask of godliness; by those who were ofiBcers in the church, from whom siie might' have expected a quite difl'erent treatment; and indeed, who were more bitter enemies to Christ and his apostles, than the priests and Pharisees were? and who have more cruelly persecuted in after-ages, than those who have professed Christianity! The church thus escaping from the watchmen and keepers, with blows, wounds, and the loss of her veil, meets with the daughters of Jerusalem, to whom she speaks in the following manner.
T. 470. » Lntea demissos velaruut flammea
\erse S. I chart; e you, 0 daitgUers of Jerusalem, if ye find wy beloved, that ye tell him, that I am sick of love.
The church having met with a disappointment, as has been observed in ver. G, by her beloved's withdrawing himself from her; but resolving to find him, if possible, she seeks for him in the public ordinances; where she is taken notice of by the officers of the church, " the watchmen of the city, and keepers of the walls;" who very much abuse her, " smite, wound " her, and take away her veil from her; by reason of which, she making a hideous outcry iu the streets, the " daughters of Jerusalem," the wise virgins, who were then sleep- [ ing and slumbering on their beds, were awakened and alarmed, and rose up to know what was the matter; who being observed by the church, had the charge in the text given unto them by her. Iu which we have,
I. The persons whom she addresses, and in this solemn manner adjures, " the daughters of Jerusalem."
II. The charge itself, which she gives them; which is, to tell her beloved, when found by them, thut she was " sick of love."
III. The coudition of this charge; " if ye find my beloved."
IV. The manner in which this charge is given, which is very solemn and serious.
I. The persons to whom she gives this charge; " the daughters of Jerusalem.-" by whom we are not to understand tlie prophets, as the Targum does; though these were proper persons for the church to make application to in her present condition; but having been so evilly treated by the watchmen and keepers of the walls, she had but little encouragement to go to them: nor areaugels here meant, as some " think; though they are "ministering spirits, sent to the heirs of salvation," and are often useful to the saints on many ac ■ counts; yet it does not seem to be their business, nor are they capable of assisting and relieving souls in"such a case as this of the church's: nor are " saints departed" meant, as some popish interpreters '' imagine: as if the church desired their prayers for her, who are incapable of giving her any assistance; but by them we are to understand saints here on earth, the friends and companions of the church, which belong to that Jerusalem which "is free, and is'the mother of us all;" these were " fellow-citizens with the saints, and of the household of God;" perhaps were young converts, as has been observed in other places of this Song; and it is certain, that they were believers of the weaker sort; their knowledge of Christ was but small, though they had a great respect for the church, and a desire of seeking Christ with her, ver. 9, and chap. vi. 1. The church now making application to these person in her disconsolate condition, shows, 1. Her humility: that she is willing to be assisted by mean Christians or weak believers, who were much inferior to her in faith and knowledge; it is the nature of grace, and the tendency of such trying dispensations as these, in which the church was, to make and keep souls humble; the more grace they have, the more humble they will be; the greatest believer reckoned himself the " least of saints, and the chief of sinners," and is willing to be instructed and admonished by the meanest saint; see Psal. cxli. 5; and is glad of the prayers and assistance of weak believers, when in distress. 2. Her resolution to use all means to find her beloved, as Job did, chap, xxiii. 8, 9, she will leave no stone unturned, nor let slip any opportunity, where there was any probability or possibility of finding him;.she had sought him; in public ordinances, but with no success; nay, had met with ill treatment from church-officers; yet she is not discouraged, but is resolved to persist in her search of him: she had spread her case before Christ in prayer, and could get no answer; and now she betakes herself to the company of private Christians, that by conference with them, and through their prayers for her, she miglit be brought to the enjoyment of what she was seeking after. 3. That communion and conversation with saints is a very proper method to be taken by believers in such cases; conversing together about the things of God, is very acceptable and well-pleasing to him: it is said, Mai. iii. 16, of tlie saints, who " spake often oneto another," that the Lord hearkened and heard, listened as it were unto it, and took such notice'of it, that " a book of remembaace was written before him " for them; he did, as it were, take notes and minutes of what (hey said and thought, and laid them up: as we
■• Foliot in loc. and Psellus apud Theodoret in loc.
should spread our cases before God; so it is very proper, and often very useful, to spread our case before one another; and therefore there should not be a " forsaking tlie assembling of ourselves together, as the manner of some is;" but so much the more should we assemble together, as our various wants and cases require. 4. That when souls arc in distress, it is their duly and interest to make application to others; they should not only pray for themselves, which should be done in the first place, but they should also desire the prayers of others for them; for " the effectual fervent prayer of a righteous man availeth much:" and it is no disgrace nor dishonour for a person superior in office, gifts, and graces to others, to desire their assistance by their pravers for him at the throne of grace; instances of this we have, not only in the church here, but in that great man of God, an instance of grace, the apostle Paul, who frequently desired the prayers of meaner saints for him; see Eph. vi. 19, 2 Thess. iii. 1, 2. 5. That it is the duty of saints to be assisting to each other in their distresses, as much as in them lies; by singing the praises of God together, by praying one with and for another, and by conferring with each other about divine things, and so building up one another on their most holy faith: there ought to be a sympathizing spirit in the saints; they should " bear one another's burdens, and should mutually help each other; they should " weep with those that weep, and rejoice with those that rejoice." But,
II. Let us consider the charge itself, which is given to them by her; and that is to tell her beloved, when they found him, that she was sick of love. This does not suppose that he was ignorant or unmindful of her present state; he heard her, though he would not answer; he knew that she was enquiring aft er him, and what hardships she underwent in doing it; and also, how much her soul was filled with love to him, and longed for the enjoyment of him: though he would not immediately show himself, intending a little longer to chastise her for her former can iage to him; but the word shows the ardency of her love to Christ, and that she would have them declare this to him, in their prayers for her, which she thought might be a means to induce him to manifest himself to her; as also they show what familiarity souls may use at the throne of grace, what freedom they may take with Christ, when they come into his presence, " tell him that 1 am sick of love." They may tell him their own cases and the cases of others, as one friend may tell another, or as a child may tell its father; they may go with boldness to him, and spread their own and others' cases before him, without fear of being chided or upbraided by him, and indeed it is their duty to bear upon their minds, at the throne of grace, not only their own cases, and the cases of the church in general, as the apostle Paul frequently did; but also the cases of particular persons, whom they know to be in distress; therefore Christ taught his disciples to pray after this manner, " Our Father, &c., and forgive us our debts," &c., to show that they should be concerned for others in prayer, as well as for themselves. The words in the Hebrew test may be rendered thus, " "What shall ye, or should ye tell him?"° as if she should say, Do not tell him the blows and wounds that I have received from the watchmen! nor desire him to revenge the injuries and affronts they have given me, I freely forgive them; nor am I so much concerned at the sufferings that I undergo, as I am for the loss of him: " What shall ye tell him?" Tell him that which lies most upon ray heart, under which I shall sink and die, if he does not relieve me; " tell him that I am sick of love." Again, "What shall ye tell him? Tell him that which will be the most acceptable and agreeable to him; tell him I love him so, that I cannot live without him: she knew that he valued her love, and that his heart would be ravished with it, from what be had said, chap. iv. 9, 10; and therefore would have this told him. Again, " What shall ye tell him?" What shall I say to you to tell him? I have a great many things to tell him of; but I will not overburden your memories, but I will give you my mind in a few words, in the most concise manner, " tell him that I am sick of love;" and when I meet with him myself, I will tell him all my mind; but for the present, only tell him this. But let us a little more particularly consider the matter of this charge, or what the church would have the daughters of Jerusalem tell Christ, when they found him; which is, that she was " sick of love." And it will be proper to enquire,
1st. The causes of this sickness; which sometimes are, 1. A want of the views of pardoning grace, under a sense of sin, which perhaps was the case of the church here; she had sinned against Christ, in neglecting to arise and open to him; and she was now sensible of it, but wanted the manifestations of pardon; and was therefore in a languishing and fainting condition on the account of it; and it is only this which will cure this sickness: " The inhabitant shall not say, I am sick." Why so? " the people that dwell therein shall be forgiven their iniquity;" that is, they shall have the manifestations of pardoning grace to their souls, which shall cure them of their sickness and maladies: which was what the church here wanted. 2. The absence of Christ is sometimes the cause of this sickness; and this also was the church's case: Christ had " withdrawn himself from her and was gone," as in v. 6, and though she had diligently sought him, yet she could not find him, nor hear anything of him; and this brought this sickness upon her. 3. An eager longing after Christ's presence, and the discoveries of his love, is another cause of it: when a soul has sought Christ a long time in ordinances, and cannot find him: has lived in the hope and expectation of enjoying his presence time after time, and yet is still at a loss for him, then comes this sickness upon it; for, as Solomon says, Prov. xiii. 12, " hope deferred maketh the heart sick." 4. Sometimes the large disooveries of love which believers have, cause a sickness, which may be called a love-sickness; and this is what the church speaks of, in chap. ii. 5, " stay me with flagons, comfort me with apples: for I am sick of love -." she had been with Christ in his wine-cc;llar or banqueting-house, and had as much of his love let into her soul, as she could hold, nay, more; she was overpowered with it; " his banner over " her had been love. But this was not the church's case here: her sickness here arises rather from the aforesaid causes, and chiefly from a want of that love which she had such large discoveries of there.
2udly. It may not be amiss to consider the nature and properties of this sickness. And, 1. It is not a sickness unto death; none ever died of this sickness; Christ wiU never suffer any to die with love for him: for he " loves them that love him," and will cause them "to inherit substance;" to enjoy himself, the substance of all felicity; and to inherit eternal glory, which is the better and the " more enduriug substance;" where they shall have sweet and uninterrupted communion with him. Yet, 2. It is a very sore and painful sickness; like Hezekiah's, it is a pining one; and oftentimes wastes the body, as well as affects the mind. The Septuagint render it, " for I am wounded with love;" which gave her a great deal of pain and uneasiness; for " love is as strong as death." 3. It is an immedicable sickness without the enjoyment of Christ, the object loved; bodily physicians cannot cure it; these are in this case, like Job's physicians, of no value; merry companions are of no service to remove it; the enjoyment of another beloved will not do; the language of a soul in such a case, is. None but Christ, none but Christ; give me Christ, or I die; I cannot live without him: this sickness can only be cured by the object loved, and this infallibly cures; for, " as hope deferred maketh the heart sick, so when the desire cometh it is a tree of life."
3rdly. We may now consider the evidences of this love-sickness, or how it manifests itself -. and, 1. There is in souls that labour under it, a violent pulsation and panting of the heart after Christ, even " as the heart panteth after the waterbrooks;" they are restless aud uneasy without him; their thoughts are continually running upon him; the desire of their souls, night and day, " is to his name, and to the remembrance of him." 2. They are prodigiously jealous of him and his love; and this is exceeding afflicting to them; for " jealousy is as cruel as the grave:" they are exceedingly afraid that he does not love them, or that he loves others better than them; for, as the poef* says, Res est solicili plena timoris amor. 3. They' are very active and diligent, careful and industrious to gain his love; they use all the methods and stratagems they can devise; are bold and resolute, are not discouraged at any difficulties, but are willing to run all risks for the enjoyment of him. 4. They love to hear his name mentioned, and especially to be spoken well of; his name to them is " as ointment poured forth," exceeding grateful; it attracts their love, " therefore do the virgins love " him; they love his ways, his ordinancesand his doctrines, andcaunotbearto hear them spoken against; they love to look upon and converse with his people, because they are like him, and bear a resemblance to him.
III. The condition of this charge is, " if ye find him;" which shows, 1. That at present these daughters of Jerusalem had not any sight of Christ, nor communion with him; and this appears also manifestly from the following verse, where they enquire of her concerning him. 2. That it was possible that they might ilnd liim before she did; for Christ is sometimes " found of them that sought him not," and is " made manifest unto them that asked not after " him; she was enquiring after Christ, but found him not; and yet it was possible that they might find him before her, who had not been seeking after him; also Christ may manifest himself to poor, mean, and weak believers, when he does, not to some that are superior to them in faith, light, and knowledge; he showed himself after his resurrection to a poor woman, to Mary Magdalene, out of whom he cast seven devils, before he did to his disciple*. 3. That when they did fiud Christ, and had liberty of access to his presence, that they would then spread her sorrowful case before him, and use their interest with him, to take pity and compassion on her, who was " sick of love" for him; she entreats them to do such a favour for her, as Joseph requested of the chief butler, when he should be restored to his place; says he. Gen. xl. 12, " But think on me, when it shall be well with thee; and show kindness, I pray thee, unto me; and make mention of me unto Pharaoh, and bring me out of this house." So the church would have these virgins, when it was well with them, when they enjoyed the presence of Christ, to think on her and her sorrowful ease, and make mention of it to him.
IV. This charge is delivered in a very solemn manner -. " I adjure you,"* or " I put you to your oath, I make y()U swear," as the word signifies, that when you find him, you will tell him wiiat I have said to you; I have given you your oath to do it; and now as you will answer it before God, in whose name and presence you have taken it, that yon will carefully observe what I say to you, and faithfully deliver the message; if you have any regard to this solemn oath you have taken.
I or any love to me, I beg you will tell "him that I am sick of love. She delivers herself in this solemn manner, not only to show the strength of her love to him, and that she was hearty and sincere iu her search and enquiries after him; but also that she was serious in what she said to them, aud would have them be serious, diligent, and faithful in telling her case to Christ. The answer returned by them, is as follows.
Verse 9. JP7/at is thy leloved more than another beloved, 0 thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us?
The church having solemnly adjured the daughters of Jerusalem, that when tliey found her beloved, they would tell him that she was sick of love. In these words we have their reply to her, which show what an opinion they had of her, and what effect her words had upon them; in whicii may be observed,
I. The title aud character they give her; " 0 thou fairest among women."
II. A question they propose to her; " "What is thy beloved more than another beloved?"
III. This question repeated; where the reason of it must be considered.
IV..What the occasion was of their putting this question to her; which was her solemn charge, " that thou dost so charge us?"
'I. The title or character which they give her, the " fairest among women;" which is expressive of the exceeding greatness of her beauty; she was not only fair, hut the fairest, and that among women, whose beauty is excelling; she was the fairest of any of her sex; not as she was in herself, but as she is in Christ, justified by his righteousness, washed in his blood, aud sanctified by his Spirit; aud being considered thus, she appeared to these daughters, as indeed she really is, a perfection of beauty: and they were not mistaken herein, for Christ, who knew her perfectly well, and from whom she received iier comeliness, gives her the same character iu the very same words, in chap. i. 8; but then this opinion, which they entertained of her, though it entirely corresponds. with that which Christ has entertaiued of her, yet is extremely ditferent from that which the world has embraced; which shows, that these persons were not of this world, but called by grace out of it, seeing they had different sentiments of the church; the saints are by the world esteemed the filth thereof, and the offscouring of all things; they are accounted by them the foolish, base, weak, and contemptible things of the world; nay, even things that are not, as if they were mere nonentities, and did not deserve the name of men or beings; aud indeed, as they see no beauty nor comeliness in Christ, it is no wonder that they can see none in the church; but these daughters of
Jerusalem could, for they judc^cd not according to the outward appearance; the world only sees the outside of the people of God, which is oeuerally poor, mean, and abject; but these could penetrate into the inside of the chnrch, and viewed her, who is the king's daughter, as all glorious within, and tliercforc called her the fairest among women; for outwardly she was now black with sins, infirmities, reproaches, and persecutions; yet, notwithstanding, she is highly esteemed of by them; for they had made Moses' choice, having thought it more eligible to suffer aSliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches tlian the treasures in Egypt. Yonug converts, as I suppose these daughters were, have generally a great respect for old professors, for such that were in Christ before them: these are the excellent in the earth, in whom is all their delight; they love to see them, and take pleasure in their company and conversation: and indeed, as love to the brethren is made an evidence of passing from death to life, by t!ie apostle John, 1 John iii. 14, so it shows itself in young converts, as soon as any thing else; for oftentimes, wiiere there is butasmall knowledge of Christ, and acquaintance with him, there is a great deal of love to Christ's people, which was the case of these daughters here; also it may be supposed, that they give her this title to assure her of the high esteem which they had for her, and that opinion which they had of her, that she might not think that they designed her any hurt by asking the following question; but rather, seeing they had such a value for her, that their design was to do her all the service, and be as assisting to her in her search of her beloved as tliey were al)le; and no doubt also, but this opinion ■which they had of her, made them listen to, and regard the more what she afterwards says of her beloved; for they concluded, that he must be some great and extraordinary person, that she, who was the fairest among women, had made the object of her choice and love; they took it for granted that one so fair, so wise and prudent as she was, would not take notice of any person, nor lavish and throw away her love upon every object; and this made them the more forward and eager to put the question, which is now to be considered.
II. The question which they propose to her, is, " What is thy beloved more than another beloved?" which is not put in a scornful, disdainful, or profane way, as Pharaoh said to Moses, when he demanded the dismission of tliC people of Israel, " who is the Lord, that 1 should obey his voice?" or as Rabshakeh to the men of Judah, in that railing, profane speech of his, in 2 Kings xviii. 33—35; the design and sense of which was. What is the God of Israel more than the gods of the nations? but such was not this question here; these persons were not the profane people of the world; they had a great esteem for the church, and therefore it canuot be supposed that they would insinuate any thiug in a scornful and reproachful way of her beloved: nor did they propose this question with a design to ensnare her, as the Scribes and Pharisees frequently did to Christ; nor with a design to shift off any trouble from themselves, which they might suppose would arise from an observance of her solemn charge, but rather ai'e willing to be assisting to her all they could; and therefore desire to have some distinguishing characters of him, that they njight not lose their labour in seeking, and, when they found him, might perfectly know him; which, when she had given, to their entire satisfaction, they then desired to know whither he was gone, which way he took when he left her, that they might seek him with her, as is manifest from chap. vi. 1; nor does this question suppose that they were altogether ignorant of her beloved; for though their knowledge of Christ was small, yet they were not entirely destitute of it; and therefore, as one' well observes, they do not say, who, but what is thy beloved, &c., and indeed it cannot be reasonably thought, that they should be entirely ignorant of him; for she had, in chap. i. 5, given some account of herself to them; that though she was black in herself, yet comely in another; which is the reason why they here call her the fairest among women; and there is no doubt but she also gave them some account of him, from whom she received all her comeliness; and in chap. ii. 7, and iii. 5, she charges them very strictly, to give him, her love, no molestation or disturbance; which could not very well be, without informing them who he was; and ia chap. iii. 11, she invites them to come forth and see this glorious person who was her Lord and Husband, in all his glory, on his coronation and espousal-day; to which invitation, they no doubt complied, and therefore must have some knowledge of him. The design then of this question is, that they might know him more and better; which also is the desire of every gracious soul, even of those who have made the greatest proficiency in the knowledge of our Lord Jesus Christ; the apostle Paul perhaps kuew as much of Christ as ever any mere man on earth did, and yet he desired to know more of him and the power of his resurrection; for he valued the knowledge of him above all things else: these daughters of Jerusalem, though they knew but little, were willing to know more of Christ; as they had begun to know, they desired to follow on to know him, and make a greater improvement in this kind of learning; and being sensible of the church's abilities, desire her assistance, aud are willing to be instructed by her: also tiiose who know the most of Christ, are frequently desirous of having his praises and excellencies set forth by others; for they can never hear him enough extolled; his name to them is as ointment poured forth; therefore they love him, as did the virgins here; who excited the church hereunto, by putting this questiou, and so had their ends answered: and perhaps likewise they might have in view the trial of her faith in Christ, her knowledge of him, and love to him in her present state; she was novr under his resentments; he had withdrawn himself from her, and she was exposed to the scaud;il, reproach, and persecutions of her enemies; and they were willing to know how her faith stood now, whether she loved him now as well as ever, and whether by his absence she had not lost all just ideas of him; and in this she gives them full satisfaction in her answer to them; where she gives an exact account of him, describes him from head to foot, and shows the strength of her faith in him, and affections for him, particularly in the close of it, verse 16; also in this question they seem principally desirous of knowing what those excellencies were which were in him, that distinguished him from other beloveds, and made him preferable to them. Christ was the chiefest among ten thousands in her esteem; to all that believe he is precious; not only precious upon an equal footing with others, but far more precious than all other things or persons besides; for there is none in heaven, nor any upon earth, that saints desire besides him: there are indeed a great many beloveds, but Christ is preferable to them all; and in what he is so, the daughters of Jerusalem were willing to know.
1st. The world, with the riches and grandeur of it, is the beloved of some persons. There ai-e too many, both in the world and in the church, that have their affections too much set on earthly things; who neglect their own souls, and the cause and interest of Christ Jesus; having Demaslike, loved this present world: but, alas! "What is this world, or any thing in it, to be compared to Christ, the believer's beloved? every thing, even the best that is in the world, is fading, perishing, and transitory; many temptatious and snares, foolish and hurtful iusts, does an immoderate care for, and sinful love of this world, run persons into; therefore, says the apostle John, 1 John ii. 15, " love not the world, neither the things that are in the world, " for tliey are not to be mentioned with Christ; he is infinitely preferable to them; see Prov. iii. 13 — 15.
2ndly. The sinful lusts and pleasure of this life are the beloveds of others. Every natural man has his beloved lust or lusts; and these he idolizes and adores, falls down to, aud worships; he makes gods of them, as the apostle says, Phil. iii. 19, of some, " whose god is their belly;" aud it may be said of all by nature, that they are " serving divers lusts and pleasures," being lovers of them; who are never better pleased and more satisfied, than when they are " fulfilling the desires of the flesh and of the mind;" but these pleasures are but short-lived; they afford no real satisfaction now; and, if grace prevent not, will end in bitterness and death: wherefore the worst of a believer, even his afilictions, are better than these; and therefore he thiuks it more eligible " to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season;" aud if so, much more preferable must Christ, an interest in him, union to him, and communion with him, be to all such beloveds as these.
3rdly. The praise and applause of men is another beloved of some persons. This was the beloved of the hypocritical Pharisees, who, in aU the parts of their religion and devotion, sought the honour of men, and not of God: as also of those who, though they were convinced in their consciences that Christ was the Messiah, and believed him to be so, yet " did not confess him, for they loved the praise of men more than the praise of God:" they were afraid that their good names, characters, and reputations should be blasted, as too many are now: and therefore drop the doctrines of the gospel, and desert the cause and interest of Christ Jesus: but though " a good name is better than precious ointment," it is not better than a precious Jesus, whose " name is as ointment poured forth;" nor better than the precious doctrines of the gospel; it is much preferable to be nick-named, reproached, and vilified with Christ and his gospel, than to have the best name, character, and reputation in this world without them; for what will it avail a man, " though he hath gained all this, when God taktth away his soul?"
4thly. Near and dear relations are the only beloveds of others, as parents, children, &c. They set their affections so much on these, that Christ has little or no share in them: now, says Christ, Matt. x. 37, " he that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than mc, is not worthy of me:" Christ is preferable to all such beloveds, and indeed to any creature- enjoyment whatever.
5thly. And lastly. Self is the beloved of many; nay, may not 1 say, too much the dearlybeloved of us all? Self lies close to us, is near and dear unto us; and we too much deserve that character, " lovers of ourselves, more than lovers of God;" and yet Christ requires of us, that we should deny this beloved self, sinful self, and part with it for him; nay even rigliteous self, our beloved righteousness, which we are naturally so fond of, and which is so hard and difficult a work to do; and yet souls are enabled by divine grace to do this, seeing a super-excellency in Christ and his righteousness, as the apostle Paid did; who, though he had been so much in love with his own righteousness; it had been his darling, he valued himself much upon it, and thought to have gained much by it; yet threw it all away as " loss aud dung," and desired to be found in Christ, and in his righteousness only; that being far preferable to his former beloved.
Thus Christ excels all other beloveds; and he must needs do so, for, 1. He is fairer than all others; there is no such beauty to be found in any beloved whatever as is iu him; he is the " brightness of his Father's glory, and the express image of his person." 2. He is wiser than all others; he is a perfection of wisdom, as well as beauty; " in him are hid all the treasures of wisdom and knowledge." 3. He is richer than all others; he is possessed of " unsearchable riches;" riches which can never be told over, in time, nor to all eternity; he has riches of grace and riches of glory; " yea, durable riches aud righteousness." Now one, in whom all beauty, wisdom, and riches meet, must needs be an excellent person, and appear preferable to all beloveds: Christ is such an one; he has all the accomplishments and perfections of the diviue and human nature to make him so.
Agaiu, the daughters of Jerusalem putting such a question as this to the church, shows, 1. Their regard unto her, and compassion for her: the watchmen aud keepers of the walls, as soon as ever they found her, without asking any question, who she was, where she came from, whith<ir she was going or whom she was seeking; I say, as soon as ever they found her, they fall upon her, smite her, wound her, and take away her veil from her; but these persons showed more regard and compassion; for, being willing to assist her in her present case, if possible, they stand conferring with lier. 2. It appears from hence, that these were enquiring souls, which discover a work of grace begun in them; for no sooner are souls awakened to see their lost state by nature, but they are enquiring the way of salvation; and having got some glimmering knowledge of Christ, and salvation by him, they enquire still more after liim, concerning his person, office, and grace; and having some impressions of his love on their souls, enquire the nature of a church, and the ordinances of Christ therein; they ask their way to Zion with their faces thitherward. 3. It is evident, from the question they proposed, that they were docible and teachable: they were willing to be instructed; they were not haughty, scornful, and above instruction; they did not think that they knew enough of Christ, and needed to know no more, nor be instructed better: but being conscious of their own ignorance, and extremely desirous of being informed better, they put this question to her.
III. This question is repeated by them; which shows the surprise that they were in at her solemn charge, and the stir she made about her beloved: and concluded from thence, that there must be some peculiar excellencies in him, which they had not been made acquainted with yet, and therefore repeat the question; as also to manifest their seriousness in it, and that they were in good earnest desirous of knowing Christ more and better; and likewise it is expressive of their importuuateness to have ti speedy answer from her.
IV. Here is also that wliich gave occasion to them to put this question to her; and that was her strict and solemn charge in the former verse, " that thou dost so charge us;" that is, so awfully and solemnly, so seriously and strictly, with 80 much warmth and vehemence: they were eye and ear-witnesses to her sutferings at the hands of the watchmen, and to her courage, constancy, and undauutedaess therein? they saw that she was no ways discouraged by what she met with from seeking her beloved; but seemed rather by her solemn charge to them to be more warm and zealous, serious, diligent, and resolved to go on in search of him; and seeing all this, it put them upon enquiring what he was, what peculiar excellencies were in him, and what distinguished characters he might be known by. Thus the warmth, zeal, and liveliness of some Christians, have been the means of stirring up and quickening others to their duty; nay, the suffermgs of the saints, and their courage and boldness therein, have not only filled beholders with wonder, but have put their very enemies upon making enquiry into the religion they had suffered for; and to ask, who and what that Christ was, for whom they had undergone such severe tortures and punishments; and this has been the means of the conversion of thousands; which gave rise to that saying, " The blood of the martyrs is the seed of the church:" and this is the gloss of R. Solomon Jarchi on this text, namely: " Thus the nations asked the Israelites, "What is your God more than all gods, that ye are burnt and hanged for him after this manner?" Next follows a glorious description of Christ, the ehui-ch's beloved, iu answer to this question of the daughters of Jerusalem.
Verse 10. 3Iy beloved is white arid rvddy, the chiefest among ten thousand.
The church having, in ver. 8, given the daughters of Jerusalem a strict and solemn charge, that when they found her beloved, they w^ould tell him that she was sick of love, made them, in ver. 9, very inquisitive after him; being as it were uneasy till they knew what he was, and wherein he excelled ethers; and therefore put this question to her, " What is thy beloved more than another beloved?" to which an answer is returned by her, in this and the following verses; iu which she first gives a more general description of him, and then descends to particulars. The general description of him is in the words now under consideration; in which she describes him.
I. Positively, in regard to what he was in himself, as to his favour and complexion: " my beloved is white and ruddy."
II. Co.mparatively, as he may be considered with regard to others; " the chiefest among ten thousand."
I. She describes him br his favour and complexion, "white and ruddy." Wbich some^^ understand of his two natures, humaa aud divine; who may be said to be white, as to his divine nature; " the ancient of days," the everlasting God, is represented in Dan. vii. 9, as being clothed with a " garment white as snow, aud the hair of his head like tlie pure wool:" the description which John, 1 John i. 5, gives of the Divine being, is, that he " is light, aud in him is no darkness at all;" which is thought'' to be best represented by this colour, which is simjde, and has no mixture aud composition in it, Christ is " the light of the world;" he was known by this character to the Old Testament saints; be was prophesied of as the great light which should lighten the Gentile world; this was owned by old Simeon, witnessed by John, and asserted by himself: and then it is thought by these interpreters, that he may be said to be red or ruddy, as to his human nature. The first man, who was a type of Christ, aud " a iigure of him that was to come," was called Adam, which signifies red; and perhaps he had his name from the Hebrew word nmx, adamah, which signifies red earth^ out of which he was formed. Gen. ii. 7; so Christ is called " the last Adam," 1 Cor. xv. 45, because he " took part of the same flesh and blood, the children " whom he loved, " are partakers of." Now, according to this sense of the words, her answer is this: Would you know who and what my beloved is, and wherein he excels others? I will tell you, and be it known unto you, that he is no mean, common, and ordinary person; no, he is a glorious and an extraordinary one; his name is N^B, pele, wonderful, a wonder, a miracle -. and so is his person; two natures meet in him; he is God and man in one person; he is " the great mystery of godliness, God manifest in the flesh;" and when you hear this, you will cease to wonder why I so charge you, and why I love, value, and esteem him above all others.
Again, others'* understand these words of Christ's human nature only; and that he may be said to be white, because of the innocence, purity, and holiness of his human nature; which was not tainted with original sin, as ours is, he is not descended from Adam by ordinary generation; but was miraculously conceived in the womb of a virgin by the power of the Holy Ghost, and therefore it is called " that holy thiug:" neither was there any sinful action committed by him in all his life; but both in nature aud practice he was " holy, harmless, undefiled, and separate from sinners;" he never sinned iu thought, word, or deed, though he " was made sin for us." Also, they suppose, he may be said to be red or ruddy, on the account of his sufl'erings iu this nature; by reason of which he may be represented, in Ts.
e Foliot and Ainsworth in loc Ambros. iu Psal. cxviii. ooton. 5. col. 907. Theodoret. and Tres Petras apud Ibid. •■ Color albus pra;cipue decorus Deo
David d« Fomis in Le.x, in rad, tDl« and Josepli.
xiii. 1, 2, as being " red in his apparel," and as being clothed with " dyed garments;" for what with the buffetings aud scourgings of his body, the crowning his head with thorns, and piercing his hands, feet, jind side, with the nails and spear, the garment of the human nature was like " a vesture dipped in blood:" tothis purposeis Alcuin's note on the test, which is not to be despised; he is ivhite, says he, because without sin; red, with the blood of his sufferings; " chosen out of tea thousand," because he i^ the only mediator of God and men. Now there cannot appear a more beautiful and delightful sight, to those who desire " to know nothing but Christ and him crucified," than to see the just Jesus sufi'ering for unjust ones; him that " knew no sin, made sm for them;" afid the holy, harmless, innocent, and unspotted lamb of God, shedding his blood for the vilest of sinners; according to this sense, the church's answer is: Would you kuow what my beloved is, and wherein he excels others? I will tell you, he is not black with original and actual sin, as you and I are: for though you see him red with sufl'erings; yet he was " not cut off for himself, but was wounded for our transgressions, aud bruised for our iniquities:" for in his nature andactions he is white, pure, and spotless: and such a mixture of white and red, of innocence and sutlerings, render him extremely amiable and lovely to me. Or else.
As others' have observed, these words may be understood of the diS'cx'ent administrations of mercy and justice. Thus when Christ pai'dons sinners, " though their sins be as scarlet," he makes them '■' as white as snow; and though they be red like crimson, they become as wool;" and when he justifies persons, he is said to clothe them in " fine linen, clean and white, which is the righteousness of the saints;" aud when he promises glorification to them, it is in such words as these, " they shall walk with nie in white, for they are worthy;" and so glorified saints are represented, "clothed with white robes, palms in their hands, and hallelujahs in their ifiouths;" for all which see Isa. i. 18, llev. iii. 4, 5, aud vii. 9, 13, 14, and xix. 8; and then when he is represented as taking vengeance ou his euemies, and executing wrath upon liis foes, he is said to be " red iu his apparel," and to be " clothed with a vesture dipped in blood;^' for so they understand Isa. Ixiii. 1, 2, Rev. xix. 13; and it may be further observed, that the wrath which the Lord ponreth forth upon the " wicked of the earth," is represented by a cup of red wine, expressing the fierceness and fia-y of it; " for in the hand of the Lord there is a cup, and the wine is red," &c., Psalm Ixxv. 8. And this agrees with the common notion of the Cabalistic doctors, that when God appears in mercy
1 Vid R. Abeu Ezra R. Alshech. and Ainswortlj iu loc. and E. Sol. Jarchi iu ver. ifi.
and kindness, then he may be said to be w/ii/^; but when in wrath and anger, red; of this frequent mention is made in Zohar, and in other Cabalistic books:™ according to this sense, it is as if she should say. My beloved has mercy and grace for his people, which he bestows in a sovereign manner upon them; and he has vengeance for his adversaries, which he executes upon them according to the strictest rules of justice; and this mixture of mercy and justice, of white and red, renders him an extraordinary person: it makes some to love him, and others to fear him. Or else.
These words may be interpreted of Christ's battles and victories, and may represent bim as a mighty warrior, and a triumphant conqueror. Thus in Rev. vi. 4, the warrior, who had "power given him to take peace from the earth," is introduced as riding upon " a red horse;" and in ver. 2, he that " went forth conquering and to conquer," as riding upon " a white horse;" thus Christ, who is " the Lord of hosts, the man of war," considered as fighting the Lord's battles, may be said to be red or ruddy; and as returning from the field of battle, as a mighty conqueror, having " spoiled principalities and powers," and gotten an entire victory over all his and our enemies, may be said to be white. And now this great person, as if she should say, has done all this for me, and " made me also more than a conqueror;" and this person is my beloved.
But passing these several senses, which perhaps may be thought too nice and curious, though agreeable to the analogy of faith, yet it may be, \vill not bear so well here; though I choose rather to understand them of the beauty, glory, and excellency of Christ, as Mediator, without applying particularly these colours of " white and ruddy," to either nature, or to any particular actions pei'- formed in either: and I cannot but think that the church, in this description of Christ, has some reference to the account that is given of David, 1 Sam. xvi. 12, which is, that " he was ruddy, and withal of a beautiful countenance, and goodly to look at;" David was an eminent type of Christ; of his line the Messiah came, who is sometimes called David in scripture; and is both his " root aud offspring, the bright and the Morning Star;" and as described by David, is " fairer than the children of men," being " white and ruddy," which discovers the best temperature, the most healthful constitution, and the completest beauty: as Mediator, he is a perfection of beauty; all divine perfections are in him; the glory of them all shine I'esplendently in his face or person; and they are all glorified in him and by him, who is " the brightness of his Father's glory, and the express image of his person." There is also a mediatorial glory that he is possessed of, which is the result and consequence of his work; and which renders him exceeding fair and beautiful in the eyes of believers now, and is what they will, with wonder and pleasure, everlastingly gaze upon in another world: likewise as Mediator, all fulness of grace dwells in him; and as " full of grace and truth, his glory appears as the glory of tiie only begotten of the Father."
Again, Christ as Mediator, is " white and ruddy," a perfection of beauty in the eyes of believers, as considered in all his offices of Prophet, Priest, and King, and in all his relations, as Husband, Father, Brother, and Friend, which he bears and stands in to his people; moreover he is exceedingly beautiful in their esteem, in all that he has done and sufi'ered for them; but of this beauty and fairness of Christ, see more on chap. i. 15.
II. Christ is here described by the church comparatively, as he may be considered with with regard to others; " the chiefest among ten thousand."
The Septuagint render the words thus, "chosen out of, or from ten thousand;"° so Christ is both by God and men; he is chosen of God from among ten thousand, as Man and Mediator: when that large number of all the individuals of human nature, which he resolved to create in time, came up in his vast and eternal mind; a certain number of them he singled out for himself whom he meant to make instances of his mighty grace and mercy, and therefore ordained them to life and salvation; and out of this select company, which he had in his eternal view, he chose the man Christ Jesus, and singled out that single individuum of human natm'c only, to be united to the eternal A070S, logos, the second person in the glorious Trinity; and therefore he is said to " exalt one chosen out of the people:" he chose this glorious person to be the Saviour, Head, and Mediator of his elect ones; that Living Stone, which is disallowed and rejected by some men, who would be accounted builders, is " chosen of God and precious;" he has laid him as the foundation, and " made him as the Head of the corner;" he knew that he was furnished with suitable abilities to be the sinner's Saviour, therefore he " laid help upon one that is mighty;" he called him to the work, invested him with the office of a Mediator, and appointed him his " salvation to the ends of the earth;" and now, had all human beings been summoned together to have chosen a saviour for themselves, they could never have made a better choice than God has made for them; with this choice every sensible sinner is well satisfied, and rejoices in it; and was it to be done again, would say, as the Psalmist did, " He shall choose our inheritance for us," Psalm xlvii. 4.
He is also chosen of men from among ten thousand; there is none among all the angels in heaven, the large number of inhabitants that fill