AX KXrOSlTJOX OF THE
the upper world: nor any among the vast crowds of the sons of men, so desirable to sensible sinners as he is; they make choice of him only for their Saviour; for being sensible that in vain is salvation hoped for any where else, they say of all the works of their hands, even of the best their hands ever wrought, " ye shall not save ns:" neither will we any more give you such honour, nor have such a dependance on you, as to say, " ye are our gods;" but Christ, and he only, shall be our salvation; and though he slay ns, yet will we trust in him: they choose him for their Ruler and Governor, their Lord and King; and though they have formerly been under, and have submitted to the government of others; yet they now desire to be his subjects and servants only, and to be obedient to his laws and commands: they likewise fix on him as the alone object of their love, whom they have the strongest affection for, and desirous to keep the most inviolable chastity to; for though he is out of sight, he is not out of mind, " wliom having not seen they love;" nor can he be outri vailed by any, being preferable in their esteem to all others.
Moreover the Hebrew word may be rendered, a " standard bearer,° or one standard among ten thousand." The church of Christ here below is in a militant state: she has many enemies to grapple with, whicli cause fightings without, and fears * within; and though these enemies are mighty and powerful, crafty and cunniug, yet in the name and strength of her Lord, she sets up her banners, and appears as terrible to them and as majestic to others, " as an army with banners;" and this banner or standard, which is both her covering and her comfort in the day of battle, is love, according to chap. ii. 4. It is the love of Christ, as a banner displayed, an ensign set np, and standard erected, wliich invites and engages so many to enlist themselves in Christ's service; and, when enlisted, animates them to tight the Lord's battles so courageously as they do: Christ, he is the standard-bearer, and the great " Captain of our salvation," being by God the Father given as a Leader and Commander " to the people. Now Christ being said to be " the standard-bearer among ten thousand," may be understood of the multitude, either of ministering angels,' who are under him and at his command; or of saints, who are enlisted in his service, and ready to do his pleasure; he having set up his standard, and being himself " an ensign to the people," multitudes flock unto him, and fulfil the prophecy of him, as the great Shiloh, to whom " tiie gathering of the people should be:" herein lies the sjlory and excellency of Christ, that he has ten thousand, that is a large number of choice and select ones under his standard, such as there are not the like in all
° nsaio '7UT vexillatus, ornatus vel elatus ut vex illarius, Buxtorf. vexillatus niyriade, Merceru.s; vexillatus a decern milljbus, Montaiius; vexillariusestc myriads Junius; sub signis habens excrcitum deem millium Tigurinc version. f Vid. Tar/ura, Aben the world besides; and bow stately and majestic does Christ look, and what a uoble sight is it to see him bearing the standard before such a company! such a sight as this John had of him, at the head of a vast multitude of those shining ones, who were " clothed with white robes," and had " palms iu their hands," having just obtained a glorious victory over their enemies. Rev. vii. 9, 13, 14. Or else, the intent of the word is, that Christ is a more escelleut standard-bearer than all others -.i there may be ten thousand persons who carry a flag, but none of them all are to be compared with him, either for comeliness, strength, or courage; none have such a choice and select company under them as he has; neither do any carry such a banner as he does, whose motto is love; and herein was he, who is " the lion of the tribe of Judah," represented by that tribe, wliich of all the tribes of Israel pitched their standard first, and had the greatest number under it; see Numb. ii. 3, 4.
But these words by our translators are rendered, " thechiefest among ten thousand;" and the sense of them is no ways opposed by the former versions; for if he is "chosen out of," and is " the standardbearer among ten thousand," then he must be the ehiefest among them; he is the chiefest among aU the angels in heaven: for to " which of the angels said he at any time. Thou art my son," &c. He is the Son of God in a higher sense than angels and men are; angels are the sons of God by creation, saints by adoption, but Christ is the Son of God by an ineffable generation; as he is God, he is the Creator of angels, and to him they pay homage and adoration; they are his servants and are at his command, whom he sends forth as ministering spirits, to do his pleasure;. and though as man, in the state of his humiliation and abasement here on earth in the days of his flesh, he was " made a little lower than the angels;" yet now in the very same nature in wliich he was abased below them, he is now exalted above them at the Father's right hand; for " to which of the angels said he at any time. Sit on my rigiit hand," &c.; as Mediator, he has " obtained a more excellent name than they;" for the name of saviour or mediator is given to none of them; and as such they are beholden to him, though not to make peace and reconciliation for them, they having never sinned and incurred the divine displeasure; yet they are obliged unto him for confirming grace, to secure them in that state in which they stand. He is also the chiefest of all on eai'th, as well as of all iu heaven; in all things, and over all persons, he has the pre-eminence; he is the Head of saints, their " everlasting Father," and tender Husband; he is the great Master of the family, and " the
Ezra.aiid ShirhashirimRabbainloc. i Intelliges insignein prig decern mlllibus, ut ^ prae comparationem designet, Mercerus in loc. Insignitus prse myriade, Cocccius, Mayckius; insignius pra decern inillib«=, I'agninus.
firsl-bora among many brethren;" he is the King of saints, and Lord of the creation; and should be the chiefest, and have the chiefest place in the desires of our hearts, in the contemplations of our minds, the affections of our souls, and in our ascriptions of glory; for " he is the chiefest among ten thousand."
Verse 11. His head is as the most fine gold; his locks are hushy, and black as a raven.
The church, having given a general description of her beloved in the former verse, pursuant to the request of the daughters of Jerusalem, does in this enter into a more particular commendation of him, and continues unto the end of the chapter: which commendation consists of ten particulars, two of which are in these words,
I. She describes him by his head; which, she says, " is as the most fine gold."
II. By his locks; which "are bushy, and black as a raven."
I. She describes " his head as the most fine gold." Some think, that some ornameut of the head is meant, as a diadem or crown of gold: or else, the hair of the head; which though afterwards is said to be black, yet, being powdered with gold dust, looked of the colour of gold, especially with the rays of the sun upon it: as did the hair of Solomon's youths that attended him, being thus decorated, as Josephus' relates; and which custom of powdering the hair with gold, was used by some of the Roman emperors.' By Christ's head may be meant, either,
1st. God the Father who is in scripture called so: Thus the apostle says, in 1 Cor. xi. 3, " The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God," that is, God the Father; which is to be understood of Christ as Man and Mediator; for as he is God, the Father is not his head; he is not above him,norsuperior to him in nature, power, or glory; for " being in the form of God, he thought it no robbery to be equal with him." It is true, the Father is the first person in Trinity; but he is not first in order of time, dignity, nor causality; some of the fathers and schoolmeu have indeed said, that the Father, with respect to the other two persons, '\%fons deitatis, principiuin, causa, the fountain of the deity, beginning, and cause thereof; these phrases are better let alone than used: but he may very properly be said to be the head of Christ, as ]\Ian and Mediator; for as he is man, he is God's creature, the work of his hands, " a body hast thou prepared me;" and so subject to him, and under his power and government; and in this sense are those words of Christ to be understood, where he says, John xiv. 28, " My Father is greater than I;". being his Creator, Lord, and Head, And, 1. Christ as Man and
Mediator, has his life from his Father; as he is God, his life is original and undcrived; it is not communicated to him from another: but his life, as Man and Mediator, is given him; he asked life of his Father, in the everlasting covenant, both for himself and for his people, and it was granted to him; and in this sense is that text to be understood, John v. 26, " As the Father hath life in himself, so hath he given to the Son to have life in himself;" as we derive our life from Christ, and have it maintained and supported by him: so Christ, as Man and Mediator, has his life from his Father, by whom also it is supported, he lives by him; " as the living Father hath sent me," says Christ, John vi. 57, " and I live by the Father, so he that eateth me shall live by me;" and in this sense is God the head of Christ; he communicates life unto him, as Man and Mediator, and continues it in him. 2. Christ, as Man and Mediator, is subject to his Father, as the members of the body are to the head: thus, as God's " righteous servants" he was sent by him about the great work of man's redemption, was obedient to him, and carefully observed all the commands which he enjoined him; he still is, and will be to all eternity subjectto his Father, a>i Man and Mediator; lor when all things shall be put under the feet of Christ, as King of saints, then he, " the Son, shall be subject to him that put all things under him, that God may be all in all," 1 Cor. XV. 28. 3. Christ, as Man and I\Iediator, was gnided and directed, taught and instructed by his Father, what he should speak and what he should do, as the great prophet in Israel, and Saviour of the world; and this gives light to those scriptures, John v. 20, and viii. 28, and xii. 49, 50; and proves the Father to be the Head of Christ. 4. Christ, as Man and Mediator, was strengthened and supported in his work by his Father as his Head; this was promised him in the everlasting covenant; and was made good to him " in an acceptable," suitable, and seasonable " time, in the day of salvation;" in the day he wrought out the salvation of sinners; which animated and encouraged him in the view of all that he was to go through; see Isa. 1. 8 — 10; and proved him to be the " Son of man," whom God made strong for himself. Now this head of Christ " is as the most fine gold;" here are two words used in the Hebrew text, which both signify gold;' the one signifies pure, fine, and shining; the other, strong and solid gold; and may also be rendered, the gold of Fez;° from whence either the city of Fez had its name;"" or else, this gold had its name from the land where it was in abundance; and perhaps is the name with the gold of Uphaz, mentioned in Dan. x. 5, Jer. x. 9; and this being the best and finest gold, the church uses it to set off the glory and excellency of Christ's head: not that we are to suppose, as the apostle observes, Acts xvii. 29, that " the God-head is like to gold and silver," &c., for no likeness and similitude can be formed of the Divine Being; and indeed the church seems to be almost at a loss what to compare this head to; but gold being the richest, most excellent, and durable metal, and the gold of Fez being the best of any, she uses this to set forth the glory of it by: and yet, as not being satisfied, she says, it is as " the most fine gold;" if there is any better, it is like that; or, as the words may also be rendered, " his head is as gold of gold;* aud it is as if she should say, I would compare it to gold, because I can think of nothing better, richer, and more glorious; but I cannot find gold good enough to compare to it: this is " the gold of gold;" there is none such elsewhere; the whole universe cannot furnish us with the like; he that is my beloved's head, is " more glorious and excellent than the mountains of prey," yea, than all the golden mountains of Peru. Or else,
2ndly. By Christ's head may be meant, the divine nature in him \'f which is the head, the chie*", and principal nature in Christ; in which his highest characters are written, and which puts a glory and efl[icacy in all that he has done and suffered as Mediator; and it is this which supported him, and enabled him to go through the great work of man's Ealvation: all divine perfections are in Christ, and these all shine resplendently in him, who is "the brightness of his Father's glory, and the express image of his person;" this head is a head of pure, fine, and shining gold; " all the fulness of the Godhead dwells bodily in him; " and the glory of it is very manifest and conspicuous. Or,
Srdly. By Christ's head may be meant, his headship over his church, or his regal power and government, which 1 rather incline to; thus he is represented, iu Psalm xxi. 3, as having "a crown of pure gold" upon his head, denoting his royal dignity and authority: so Nebuchadnezzar, or the large and flourishing monarchy which he was ruler of, is set forth by an head of gold, in Dan. ii. 32 — 38. And now Christ, as Lord of the church, and King of saints, may be compared to " the most fine gold," because his kingdom and government is the most excelleut andglorious; it is managed with the utmost wisdom and prudence, and according to the strictest rules of justice and equity; his head is a golden one, and fit for the work he is called to, for in it " are hid all the treasures of wisdom and knowledge:" and therefore he is the only wise and just, as well as the only rich and powerful potentate in the universe: he is " King of kings, and Lord of lords;" all others receive their crowns and kingdoms from him, and are set up and put down by him at pleasure; and therefore it is by him that " kings reign, and
Theodoret. in loc. and Thorn. Eeda in Sanct. in loc.
princes decree justice;" all the wisdom and prudence, justice and equity, which appear in any of the governments of this world, are but faint resemblances of what of this nature appear in Christ's government ■, he is the " head of gold," all the rest are but like " brass, iron, and clay." 2. He is compared to fine gold, because his kingdom is pure and spiritual; it is " not of this world;" it consists in nothing that is worldly, earthly, and carnal; it is " not meat and drink, but rigliteousness, peace, and joy in the Holy Ghost." 3. Because like gold, it is solid and substantial; it does not consist in external pomp and gaudy shows, as the kingdoms of this world, which yet are fading, transitory, and perishing; but this, though it does not come with observation, but looks mean and abject in its outward appearances: yet is all ot pure and solid gold, and will appear bright and glorious, when the gilt of others is worn off and gone. 4. It is compared to the most fine gold for the richness of it; Christ is the richest prince in the world; his riches are lasting and durable; they are unsearchable and incomprehensible; his kingdom is the richest o\\ earth, and the meanest subject in it is a prince, nay, a king; that may be much more truly said of Christ's subjects, what the proud Assyrian monarch said boastiugly of his princes, " Are not my princes altogether kings?" Christ's meanest subjects are so; for lie has made them "kings and priests unto God?"Kev. i. 6. 5. Christ's kingdom may be compared to gold, because it is lasting and durable: Christ's " throne is for ever and ever?" there will never be any end of his government; nor of the increase of it, and of the peace and prosperity thereof; when all other kingdoms are destroyed, and all other rule, power, and authority put down, Christ's kingdom will stand; it will be more visibly set up, and appear more glorious, and so continue for ever. Thus Christ, as Head of tiie church, and King of saints, may be compared to the most fine gold; which is the first particular she instances in, by which he may be known from others. The Jewish writers^ by this head of fine gold, understand the law, which is more to be desired than gold; as they do by tiie locks in the following clause, the several letters, sections, doctrines, and senses of it.
II. She describes him by his locks, which, she says, "are bushy and black as a raven." By his locks may be meant, either,
1st. The thoughts," counsels, and purposes of God, who is the Head of Christ; which, 1. Like the hairs of a man's head are innumerable: the purposes of his heart concerning man's salvation; his thoughts of love, grace, and mercy towards sinners, " cannot be reckoned up in order to him; they are more than can be numbered; the sum of them is so great," that they exceed the sand upon the sea-shore. 2. Like bushy and black and Jarchi in loc. Vajikra Rabba. parash. 19. » Vid. Ainsworth and Sanctius in loc.
locks, are intricate, dark, and obscure, unsearchable and incomprehensible; God's thoughts and purposes of distinguishing graces are out of our reach, and beyond our comprehension; and therefore are said to be " higher tlian our thoughts, even as the heavens are higher than the earth:" when we seriously consider that the great and infinite Being should pitch his thoughts of love from all eternity upon poor, sinful creatures; and upon some, and not all; and resolve on their everlasting salvation, and not on others; it obliges us to say, with the apostle, " O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Rom. xi. 33. 3. Yet these thoughts and purposes of God's heart, so far as they are made known to us, are like bushy and black locks of hair, very beautiful and delightful: how glorious and beautiful is the draught, the model and scheme of salvation, which was drawn in the eternal mind? with what exactness is it managed? what wisdom and grace appear in that "fellowship of the mystery," which tlie gospel leads us into an acquaintance with? How precious are those thouglits of love which run through all, as well as " how great is the sum of them?" Or,
2ndly. By these locks may be meant, the multitude of believers,'' which grow upon Christ, as the Head of the church; and these may be compared to hair for their number, their dependence on Christ, and their reception of life and nourishment from him, as has been observed on chap, iv. 1; and these being called locks of hair, may intend their being congregated in gospel-order, their being united in faith and love, and their walking together in all the ordinances of Christ; "endeavouring to keep the unity of the Spirit in the bond of peace." Now saints being thus joined together in holy fellowship, having a strict regard to Christ's truths and commands, do much adorn the Head, Christ Jesus; and are a lovely and delightful sight to spectators; see Col. ii. 5. And these locks are said to be, 1. Bushy; the word may signify heaps f and so denotes the multitude of believers that spring from, and have their dependence on Christ, the Head: or it may be rendered, thick,'' being well-set; or pendulous,* hanging down in a beautiful order: and this may intend the ornament that believers are to Christ; " children's children are the crown of old men;" believers are " a crown of glory to Christ;" they are "a royal diadem in his hand," and upon his head: or it may be translated, crisp or curled;' and so be expressive of the hardness and strength of believers; curled hair k being the strongest and hardest: believers though weak in themselves, yet are strong in Christ; not only to perform duty, but to withstand enemies, and endure hardness as good soldiers of Christ Jesus; they are " strengthened with all might in the inner man," to fight the Lord's battles, are undaunted in their spirits, and immoveable as a rock. 2. They are said to be " black as a raven;" saints are black with original and actual sin, as they are also with infirmities, reproaches, scandal, and persecution; they have mean thoughts of themselves; and though exalted on the Head, Christ, yet look upon themselves as (he least of saints, and chief of sinners: though I rather think, this does not intend their blackness by sins, infirmities, &c., nor their humble thoughts of themselves; but rather, their real beauty, which they have from Christ, and that ornament and glory which they are unto him. Or else,
3rdly, By these locks may be meant, Christ's adiiiinistrat ions in the discharge of his kingly oSice: and this seems to me to be the best sense; for, as by his head, is intended his regal power and government; so by his locks, the administrations of it; which though sometimes dark, intricate, and obscure, being attended with severity to his enemies, and so may be said to be bushy and black; yet being managed with the utmost wisdom and prudence, and according to the strictest rules of justice and equity, look very beautiful and comely, and are admired and wondered at by all the saints; see Rev. xv. 3, 4.
Moreover in general these bushy and black locks of Christ may denote, 1. The fulness of wisdom which is in Christ; curled hair is a sign of an hot and dry brain, '' which produces acuteness and sharpness of wit: all wisdom is in Christ; he is the wisdom of God; who has not only fulness of it for himself, which is requisite to qualify him for, and carry him through the work he is engaged in; but has also a fulness of it for the saints, to whom " he is made of God wisdom as well as righteousness." 2. His youthful strength, vigour, and courage, of which his black hair is accounted a sign in Rev. i. 14. Christ's hair is to be as white as wool, as white as snow, to denote his senile gravity; that he is " the ancient of days," who exists from everlasting to everlasting: but here his locks are said to be black, to set forth his juvenile vigour and strength, which is always in its bloom, without any change or alteration: he is the mighty God in his highest natui'e, and " mighty to save," as Alediator; he gave the fullest proofs of his strength and courage in fuMU- and Fithiopic versions; and according to Castell, this is the best sense of the word, vid. ejus Annot. in Ethiop. vers. • Crispaturae capillorum, Buxtorf.
ing all the law required, in bearing all that justice inflicted, and in conquering all his and our enemies. 3. These black locks set forth the beauty of Christ: black hair was accounted the most beautiful, not only by the Jews but by the Romans; as is manifest from what is said by many of of the poets,' concerning both men and women: it was very desirable to them; insomuch that those, whose hair was not naturally black, used various ways and methods to make it so, and among other things, both Pliny i- and vElianus ' tell us, they used the eggs, brains, and blood of ravens for that purpose. Now when Christ's locks are said to be black as a raven, the meaning is, that he looks exceeding beautiful, being " fairer than Absalom," or any of the children of men; his black shining locks, hanging down in a beautiful order from his head of gold, make him look very stately and majestic: and as the blackness of the raven is a very fine black, and what is natural to it, and not made by art; so the beauty of Christ is exceeding great, it is natural to him; it is not derived from another, as ours is from him, but what is original, underived, and essential to him, and this proves him to be the most excellent beloved, and " the cbicfest among ten thousand."
Verse 12. His eyes are as the eyes of doves, by the rivers of water, washed with milk, and fitly set. This is the third instance of Christ's beauty, or distiugnishing character of him, which the church gives to the daughters of Jerusalem, whereby they might know him from others; having described him by his head and hair, she here describes him by his eyes; the order and method in which she proceeds is very just and natural. By his. eyes may be meant, eithei%
First. The gifts and graces of the Spirit which are in Christ, as Man and Mediator;'" who is represented, in Rev. v. 6, as a lamb that had been slain for the sins of men, with seven eyes, which are said to be "the seven spirits of God;" not that there are seven personal, distinct, divine subsistencies, which are called so: but the phrase intends that variety, fulness, and perfection of the gifts and graces of that one Spirit of God, who is the third person in the blessed Trinity; which gifts and grace of his, being bestowed on Christ, as Man and Mediator, furnished and qualified him for his work; of which seven spirits or various gifts of the Spirit, which he received for this purpose, you may read in Isa. xi. 2 — 4. Now these may be said to be " as the eyes of doves by the rivers of water;" because the Spirit of God did in an eminent and public manner descend upon him, as a dove, at the time of his baptism in the river of Jordan: and they may also be said to be as doves, or as the eyes of doves " washed with milk," to express the purity and holiness of his nature, sanctified thereby; for, as Man and Mediator, he was holy, harmless, undefiled, and separate from sinners: likewise thej may be said to be as the eyes of doves fitly set, or set in fulness, because the Spirit was not given to him by measure, but in fulness; the whole fulness of the gifts and grace of the Spirit is given to him; and therefore he appears " full of grace and truth," and from hence they are communicated unto men. Or else.
Secondly. By his eyes may be meant the church's teachers," or ministers of the Gospel; who, as they are the mouth by whom Christ speaks, so they are his eyes, by whom he sees, provides for, and watches over his church and people; and therefore are called walchmen, whose business is to watch for, and over the souls of men: these are the eyes which give light unto, guide, and direct the members of Christ's body; who point out unto them the way of salvation, and guide their feet into the way of peace. Now these may be said to be as the eyes of doves, on the account of those dove-like gifts of the Spirit, by which tlicy are fitted for their work, and made able ministers of the New Testament; also for their honesty, faithfulness, aud simplicity in preaching the everlasting gospel; and likewise for that harmlessness and innocence, which do and ought to appear in their lives and conversations. These may also be said to be as doves, or as the eyes of doves by the rivers of water, which may intend the scriptures of truth;° for as doves delight to sit by rivers of water, so do the ministers of the gospel delight to be reading of, and meditating upon the scriptures, which is their work and business: and from hence they fetch the doctrines they preach to others; they speak according to the oracles of God; and that " not in the words which man's wisdom teacheth; but which the Holy Ghost teacheth, comparing spiritual things with spiritual," 1 Cor. ii. 13. Likewise they may be said to be as doves, or as the eyes of doves washed with milk, because of their light and knowledge in the gospel, which is the sincere milk of the word; whereby they are made capable of feeding others with the jjlaiu aud wholesome truths of the Gospel; or else this phrase may intend that pure and spotless conversation, which they ought to lead as exampks to others in faith and purity. They may also be said to be fitly set; " for God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," &c., 1 Cor. xii. 28; this was the
" Isidore. Foliot, and Alcuin in loc. and Greg. Nysscn. in Cant Ilomil. l.?. Ambros. in Ps. cxviii. octon. 15. col. 1009. and Psellus apud Theodoret. in loc. and Carpathius in Sanct. in loc. They are interpreted of the Sanhedrin.by the I'argum and "ahwhashirim Rabba in loc. " The Jews, in Shirhashirim Rabba and in Yalkut in loc. understand by Ihcra the waters of the law.