Exposition of the Whole Bible

charges all iLe good offices of a friend unto (hem. 8. He shows his friendship to us, and raniiitains it by the kind and comfortable visits which he makes to us; for though he may absent himself for some timp, yet ho will not leave us comfortless, but will come and see us, and visit us with his salvation: which is such an astonishing piece of friendship, tliat we have reason to say as the Psalmist, Psalm viii. 4, " What is man that thou art mindful of him? and the son of man that thou visitest him?" 9. Whenever he pays those visits, it is with such an air of freedom and familiarity, as renders them exceeding delightful, and justly entitles him to this character: it was his free, courteous, and affable deportment to men in the days of his flesh, which occasioned tiie Pharisees, by way of reproach, to call him " a friend of publicans and sinners;" and so free and familiar are his converses with his people in a spiritual way; he talks with them, as one friend may with another; lie walks with them, nay, he sits down at table with them, sups with them, and they with him. 10. He shows himself to be a friend unto them, and that he looks upon them to be his friends, by disclosing the secrets of his grace unto them; hence says he to his disciples, John 5V. 15, " I call you not servants, for the servant knoweth not what his lord doeth; but I have called you friends, for all things that 1 have heard of my Father, I have made known untoyou," he layin his Father's bosom, and so was privy to all his secret thoughts, counsels, purposes, and decrees, and makes a discovery of them to us, so far as is needful to advance our good and his glory; for " the secret of the Lord is with them that fear him; and he will show them his covenant," Psalm xxv. 14.

And lastly, his friendship appears in the good and wholesome counsel which he gives unto us: which being taken, is always useful, and infallibly succeeds, being given with the utmost wisdom and the greatest faithfulness; of which see an in-.stance in Rev. iii. 18. Nay, his reproofs for sm, as wtll as his advice in distress, are exceeding friendly, and ought to be taken so; for, as the wise man says, Prov. xxvii. 5, 6, " Open rebuke is better than secret love; faithful are the wounds of a friend, but the kisses of an enemy are deceitful." Thus much may suffice for some instances and proofs of Christ's iriendsliip to his church and people. I come now.

Secondly. To show tlie transcendent excellency of this friend; " this is my friend:" he is a nonsuch; there is none like him, nor to be compared with him; for, 1. He is a " friend that sticketh closer than a brother -." which may be expressive of that near union there is between Christ and believers; they are as if but one suul actuated them; and indeed but one Spirit does, which is in Christ without measure, and in believers in measure; for "he tliat is joined unto tiie Lord is one Spirit:" Christ stands in a nearer relation than that of a brother to his churcji; he is her Head and

Husband, her Bosom-friend; she is " Hesh of his flesh, and bone of his bone;" tliongh all these relations fall short of fully expressing the nearness, strictness, and indissolubleness of this union. Or else, this character may intend that sympathy and affection, which Christ bears to his people, in all their afHictious, sorrows, sufferings, temptations, desertions, sins, and infirmities; as well as signify his close adherence to our cause; who having once undertaken it, never left it till he had completed what he had engaged to do; all which shows the transcendent excellency of this friend. 2. He is a constant frijend, one that " loves at all times;" he was a friend to.us, when we were enemies to him; and merely by his love and acts of friendship to us, he overcame us, slew the enmity of our natures, and of enemies made ns friends; and continues to be a friend to us in all the adversities and afflictions of life: when men are in prosperity, they have usually many friends; but when the day of adversity comes upon them, they soon forsake them: but Christ does not treat his people so; he is a friend to them in adversity, as well as in prosperity; he knows their souls then, when nobody else will; he owns them for his own, and treats them as his friends, and so he will continue to do, even until death; and at that time will not fail to show himself friendly to them, no more than he will at the day of judgment, when he will priblicly own them, before angels and men, to be his friends; set " the crown of righteousness " upon their heads, and give them an admittance into his Father's kingdom and glory. 3. He is a faithful Friend; we may safely tell him all the secrets of our hearts, he will not betray us; we may trust him with our all, he will never fail us; and though the prophet says, Mic. vii. 5, "Trust not in a friend, and put not confidence in a guide;" yet we may safely trust in this our friend, the Lord Jesus Christ, who will be our almighty God, and our trusty and faithful hieud and " guide, even unto death." 4. He is E rich friend, such an one is often useful and needful; a man may have a friend that has a heart to help him, but not in a capacity; but Christ, as he is heartily vfilling to help us, so he has an ability to doit; he is possessed of" unsearchable riches, " and these he distributes among his friends; for it is from those " riches in glory " which are in Christ's hands, that all the wants of his people are supplied. 5. He is an everlasting friend: a man may have a friend, but this friend may die, and then all his dependence on him is gone; but Christ ever lives, and ever lives to be a friend unto his people; death parts the best friends, and puts them into an incapacity of serving each other; but there is no fear or danger of this in Christ, over whom death shall no more have the dominion. 6. He is an unchangeable friend; he is always the same, " yesterday, to-day, and for ever:" sometimes little things " separate chief friends," but nothing can separate Christ and believers; his mind never changes, his affections never cool, nor are the communications of friendship ever cut ofF; his ears are not open to every idle story, nor is he tempted to break off friendship with his people, by their uukiuduess and ingratitude unto him. But,

Thirdly. A little to consider the manner in which the cliurch delivers herself in these words; which appears to be, 1. In the strength of faith; she could comfortably appropriate Christ to herself, under each of the characters here mentioned; and though she had not the sensible manifestations of Christ's love to her, which she was desirous of, and had not those visible instances of his friendship she had formerly experienced, yet she did not doubt but that he was both her beloved and her friend. 2. She seems to speak in an exulting and rejoicing manner; her soul was filled with joy unspeakable and full of glory, as an effect of her faith in an unseen Jesus; and indeed she had all the reason in the world to rejoice in the views of her interest in such a beloved, and in such a friend, whom she had before described. 8. She seems also to speak in a kind of boasting manner " This is my beloved, and this is my friend:" and indeed believers may do so; for though they may not glory in themselves, nor in any thing done by thern, yet they may in Christ, and what he has done for them: and so the Psalmist David did, Psal. xxxiv. "2, who says, " My soul shall make her boast of the Lord:" and thus the church did here before the daughters of Jerusalem, and what effect this whole discourse of hers had upon tiiem, may be seen in the following words.

The discourse between the church and the daughters of Jerusalem is continued in this chapter; they inquire whither her beloved was gone in order to seek

■ liim with her, ver. 1; she tells them where he was gone, and for what purpose he went thither, and what he was doing there, and claims and asserts her interest in him, ver. 2, 3. Then follows a commendation of the church by Christ; who admires her beauty, and describes her by her eyes, hair, &c., ver. 4 — 7; and prefers her to all others; being a singular and choice one to him, and being praised by others, ver. 8 — 10; and next he gives an account of his going into his garden, and of his design in it, and of what happened to him there, ver. 11, 12. And the chapter is concluded with a charge to the Shulamite to turn herself, that she might be looked upon; which occasions a question, to whicli an answer is returned, ver. 13.

Verse 1. Whilher is thy beloved gone, 0 thou, fairest among women? Whither is thy beloved turned aside? that we may seek him with thee.

The church having answered the former question of the daughters of Jerusalem to their satisfaction, by giving them an ample account of her beloved, what he was; they proceed to another question, and ask, whither he was gone, which wc have in this verse. In which may be cousidercd,

I. The title or apfellation they give her, or their manner of addressing her, " 0 thou fairest among women."

II. A question proposed by tliem to her, which is also repeated; " Whither is thy beloved gone? whither is thy beloved turned aside?"

III. The end of their asking this question; " that we may seek him with thee?"

I. The title or appellation which they give her, is, the " fairest among women;" which is, no doubt, designed to express the exceeding greatness of her beauty; women being the fairest of human race, and she the fairest of all that sex; she was in their eye the " perfection of beauty," and therefore they give her this character; and they were not mistaken in it, for Ciirist gives her the very same encomium, and that in the same words, in chap. i. 8. But now we must not understand this of her, as considered in herself; neither did the daughters of Jerusalem so understand it, who had been better informed from her own mouth; for she had told them, that she was black in herself, though comely in Christ: nor is it to be understood of her outward appearance in the world: for under that consideration she appears also black with reproaches, scandals, persecutions, and afflictions: buc this character suits her as she is considered in Christ, her Head; as justified by his righteousness, washed in his blood, and sanctified by his Spirit. It may also be observed, that these persons continued in their esteem of her; for the same character they give her here, they gave her when they proposed the first question to her, in chap. v. 9, nay, perhaps their esteem of her, and value for her, might rise higher than heretofore, they having a clearer knowledge of Christ than they had before; for as our knowledge of Christ aud love to him increase, so do our love unto, and our esteem for his people: and it is very probable, that the beauty and loveliness which they saw in her, drew their pity and compassion towards her; so as to take notice of her case, condole her misfortunes in the loss of so excellent a person, and offer their service to assist her in the search of him. Likewise, no doubt but the veneration and esteem which they had for her person, made them more carefully attend to what she said concerning her beloved: for thus it is with persons under the preaching of the gospel; if they come ])rejudiced against the person who ministers, they take but little notice of what is said, unless it be to calumniate and reproach, and so reap but little advantage from it; when, on the other hand, if persons come, not only unprejudiced against, but having a veneration and respect for the minister of the gospel, they generally give the greater heed unto, and are most likely to profit l)y his ministrations.

Moreover, the daughters might make use of this title or appellation in their addresses, to assure her that thev were serious aud in good earnest in asking this question, as well as in the former; and that it was not to indulge a vain curiosity in themselves, nor designed for her disadvantage, but rather the contrary.

II. Here is a question put by them; " Whither is thy beloved gone?"' Which way did he take? what course did he steer, on which hand did he turn, when he withdrew from thy door? which question is repeated, though another word** is used, yet to the same purpose " Whither is thy beloved turned aiide?" Which way did he look? which way did he turn his face when he turned it from thee? Now, 1. The putting of this question, and not insisting any longer upon the former, or upon the explication of any branch of her answer to it, supposes that they were entirely satisfied with it; therefore the question is not now, who or what her beloved was, for they knew that full well from the description she had given of him; but now the question is, " Whither is he gone?" This may teach us, that when younger Christians have any doubts, scruples, cases of conscience, or questions relating to faith or experieuce; to the person, office, and grace of Christ, or to any part of the great mystery of godliness, to be resolved, they should make their application to elder ones: this method these young converts, or daughters of Jerusalem, took here; which God was pleased to bless and succeed, for their increase in light and knowledge, and for the stirring up of their affections and desires after the Lord Jesus: and may serve to encourage the private conferences and conversations of the saiuts with each other: which, when carried on in an agreeable manner, when filled with spiritual discourses, and taken up with asking and answering proper questions ♦ relating to faith or experience, are highly well pleasing to God, and tend much to the edifying of one another: this may also serve as a direction to ministers to insist chiefly upon the glories and excellencies of Christ; for this is the way of preaching which God owns and blesses, for the conversion of sinners, aud consolation of saints; the church's insisting on this subject, was made of great use to these persons, to draw out their love to Christ, and to make farther enquiries after him. 2. It may be observed from this question, that when Christ is known, who he is, and what he is; the next question is, where he is, and how he may be come at? whilst persons are insensible of their wretched state by nature, they see no need of Christ; and A^hilst they are ignorant of him, they have no value for him, nor desire after him; ignoii nulla cupido; there is no desire after an unknown thing; an unknown Christ is an undesired Christ; the reason why souls, in a state of nature, seek not after God is, because they have no understanding of him: " there is none that understandeth," says the apostle' Eom. iii. 11, " there is none that sceketh after God:" the same reason holds here, with respect to Christ; for, whilst souls remain strangers to the beauties and glories of Christ's person, they will have no value for him, nor make any enquiry after him; but as for those that know the Lord they will " follow on to know him," and make use of all means appointed for that purpose, for the more a soul kno\<'s of Christ, the more it desires to know; mere speculative notions of his person, without knowledge of interest in him, communion with him, will not satisfy them; an account of him by hearsay, though exceeding ravishing and delightful to them, is not enough without seemg him; for where Christ's worth is ouce known, there is no contentment without the enjoyment of him; when he is once discovered as " the pearl of price," the soul is willing to run all risks, endure all hardships, part with every thing that is near and dear, so ic may be possessed of him: its language is. Give me Christ, or I die; ten thousand worlds, if I had them, for an interest in this glorious person: this seems to be the case of the daughters of Jerusalem here. 3. Therepetition of this question, shows that they were serious and in good earnest, and did not speak sarcastically:^ and that they were impatient uutil they received an answer; " Whither is thy beloved gone? whither is thy beloved turned aside?" prithee give us an answer speedily, keep us not in suspense; thou hast given us such a character of his person, that we long to see him, and are uneasy until thou givest us some notice of the place whither he is retired, that we may, along with thee, be searching after him. 4. There may be some knowledge of Christ, love to him, and desires after him, when there is but little faith in him that is discernible; all the graces of the Spirit are implanted at one and the same time, but they do not all appear at once in their actings upon Christ; love and affection to Christ, and desires after him, appear before faith does: so they did in these persons: they had got some farther knowledge of Christ from the church's description of him; were filled with greater love and affection to him, and had more ardent desires after him, and yet had but little faith in him; for they could not say, that he was their beloved; and therefore as one'* well observes, they do not say, where is otir beloved gone, but where is thi/ beloved gone? 5. It appears that they were willing to take the least hints, nay even conjectures, that if it was possible they might improve them towards finding him, " Whither is thy beloved gone?" Canst thou not give us some hints of it! canst thou not guess which way he took? which shows how intent they were of using all means, so that they might but find him; let it be which way it would, they were resolved to pursue it; could they but have the least notice of it, whether it was to the right hand or left, backwards or forwards. 6. Their putting this question to her, shows that she was, or at least that they thought she was, capable of giving them some directions, though she was at tlie same time destitute of his presence; audit seems she was, by the answer she gives thera in tiie following verse. The church knew where Christ usually retired, and granted his gracious presence to his people; and though he was not willing at present to show himself to her, yet she did not know but he might to them, and therefore directs them: nay, sometimes believers are capable of advising and directing others, when they caunot take advice themselves.

III. The end they propose in asking this question, is, that they might seek him with her: which may be considered as a motive to prevail upon her to comply with their request; for this shows that they were serious and in good earnest; that their end was not mere speculation, but practice, which indeed ought to be the end of all our enquiries; that it was their purpose and resolution to seek him; they had agreed and resolved among themselves to do it; for so the words may be read, " and we will seek him with thee "^ and if thou wilt tell us which way he weut, it will lay us under an obligation to make good our resolution: nay, it shows also that it was her good they had in view, as much as their own; and self-interest goes a great way; so that, put all together, it is no wonder that she readily, and without any hesitation, answers the question. Now this being the frame of soul that these daughters of Jerusalem were brought into through her discourse concerning Christ; and seeking Christ being the thing which they had in view, and were desirous of being directed in; may lead us to observe the following things. 1. That the end of setting forth the excellencies of Christ, whether in private conversation, or in the public ministry, is to set souls a seeking after him; for this purpose the ministers of the gospel insist upon the glories of Christ's person, the excellency of his righteousness, the efficacy of his blood, and the fulness of his grace; it was with this view that the church took so much pains, and spent so much time, in discoursing concerning this excelleut person, her beloved, which had its answerable success. 2. It is very discouraging to seek Christ, and not know where he is; it is true, the church knew where Christ nsed to retire, when he withdrew himself, and therefore knew where to seek him, in hopes of finding him; but the daughters of Jerusalem were unacquainted therewith; and therefore it was very proper for them to put such a question, previous to their seeking him. 3. This should be the principal thing we should have in view in all religious duties, seeking and seeing Jesus; this is that one thing that should be uppermost in our hearts and desires, wheu concerned in the duties of hearing, reading, praying, meditating, and conferring, that we may " behold the king in his beauty." 4. Our seeking Christ should be jointly and together; we should seek him, not separately, but with the church: though this does not exclude our seeking him alone, in our closets and in our families; yet there is a social part of worship that we should be concerned in jointly; in which we are to worship the Lord with one shoulder and one consent, and " not forsake the assembling of ourselves together, as the manner of some " too often is. 5. We should seek Christ in his ordinances, and where his church seeks him: we cannot expect the presence of Christ, when we run away from his cliurch and ordinances, or when we seek him elsewhere; we should seek him with the church, and where the church seeks. 6. Their saying that they would seek him with her, was no doubt to encourage her in hopes of finding; they do as good as desire her not to be cast down at his departure; for they hoped he was not gone far, and that he would be found again, and at the same time promise her all the assistance they were capable of giving; though there is also reason to believe, that they were in hopes of sharing with her in so valuable a blessing; and indeed it was but reasonable, that if they bore part with her in the fatigue of the search, they should also participate with her in the enjoyment of the blessing; which no doubt she was willing to, and therefore immediately gives the following answer.

Verse 2. 3fy beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

These words contain the church's answer to the second question of the daughters of Jerusalem; they had -asked her what her beloved was more than others; she told them: they then proceed to ask, whither he was gone; to which she here replies. In which may be considered,

I. The place whither she says he was gone; " my beloved is gone down into his garden, to the beds of spices."

II. The end of his going down, or what his business and employmeut was wheu there; which was twofold: 1st. " To feed in the garden." 2ntlly. " To gather lilies."

I. The place whither she says he was gone, " into his garden;" and more particularly, " to the beds of spices." And,

1st. It may be enquired what was meant by his garden, into which he was gone down. Some' understand it of the heaveuly paradise, whither remus eum tecum, Junius; ut tecum perquiramus eum, Tigurine version, agreeable to our version. ' Piscutor and Diodat. in loc.

Christ wa3 gone to sliare tlie everlasting joys thereof, and converse with angels and saints; who may be said to be the " trees of righteousness," those s])icy plants and precious flowers whicli are planted there; and in the midst of which stands " the tree of life," Christ Jesus, the glory of the whole garden; and into this, (Christ's lilies, when fully ripe, are transplanted by him. Tliis sense is favoured by R. Aben Ezra's gloss upon the text, who says, " This is he who ascended on high," to feed in the gardens, and to gather lilies, " because he dwelleth with the angels, who are the righteous ones." But if the words design Christ's ascension into heaven, they should ra(her have expressed thus; "my beloved is gone up into his garden," than as they are, " my beloved is gone down into his garden:" therefore I rather think, that the church of Christ here on earth is meant; which is as a garden separated by Christ from this world, whose indosure is sovereign and distinguishing grace; in which are various trees, plants, and spices, set and planted there by Christ himself, and where he takes his walks and pleasure; but iu what sense the church may be compared to a garden, see more on chap. iv. 12.

2ndly. It may be observed, that this garden is said to he his; and so it may very well; for of all others he has chosen this to be his garden; he asked it of his Father for this purpose, and he gave it to him; he has also purchased it by his own blood, and distinguished it by his own grace; he takes the care of it, waters it, and watches over it; it is he that hath brought it to its present perfection, and will bring it to a far greater; so that Christ retires and takes his walks here, not as one either upon trespass or sufferance, and by the leave of others; but as having an undoubted right and title to it, and as being sovereign Lord and owner of it; but of this, see more on chap. iv. 16.

Srdly. Christ is said to be gone down into his garden: which perhaps may be an allusion to Solomon's gardens, which lay lower than his palace: and it is probable that tliosc stairs, which went down from the city of David, the palaceroyal of the kings of Judah, were made to go down into the king's gardens, of both which you read iu Neh. ii. 15; and so " the garden of nuts," in ver. 11, seems to be in the valley, or the allusion may be to what Solomon himself was wont to do, as JosephusK relates; who used to go very early in the morning, iu great pomp, to Elham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water, which might lie lower thau Jerusalem. And in the spiritual or mystical sense, may point out, 1. The low estate of Christ's church here on earth: the saints are compared to myrtle-trees; and these are said, Zcch. i. S, to be " in the bottom," that is, in a low estate, being depressed with many sorrows, afllietions, and perscculious; they are doves, but " doves of the vallies," mourning under a sense of their iniquities, being burdened with the weight of sin; and they are not only in a low estate, but also low and humble in their own eyes: and with such Christ delights to dwell; he often goes down into his garden to those humble souls, pays them a visit, grants them his presence, and bestows larger measures of his grace upon them. 2. It is also expressive of Christ's condescension in doing this: it was a wonderful stoop, and an amazing instance of his condescension, to come down from heaven, clothe himself with our nature, and converse with sinful mortals here on earth; for a king to come from his royal palace, and enter into the cottage of a beggar, and to eat, drink, and lodge there for a time, would not express so much humility and condescension as this does; and next to this is his granting his presence to his churches, and to particular believers here on earth; so that we have reason to say, when we consider tho greatness of his IMajesty, and our vileness, sinfulness, and unworthiness, vvith Judas, not Iscariot, " How is it. Lord, that thou wilt manifest thyself to us, and not unto the world?" John xiv. 22. And if,

4thly. It should be asked, how she could tell the daughters of Jerusalem where her beloved was, when she was at a loss for him, and in the search of him herself? it may be answered, 1. That though she had sought him, and found him not; though lie was not pleased to manifest himself to her at that present time; yet having had large experiences of these things, she knew where Christ usually was, and would be found of his people; therefore she directs them where formerly she had, though now She could not find him, in hopes that they might. Or, 2. It may be supposed that the case was altered with her, that she was no longer at a loss for him; but having sought him, had found him, or at least had gotten seme intelligence of him; which she no sooner had, but she informs them of it. Or, 3. Their inquiring whither he was gone, jnight bring to her remembrance what she had formerly heard him say, in chap. v. I, "I am come into my garden, my sister, my spouse," &c.; but falling asleep immediately, entirely forgot it; until her memory was refreshed by the enquiries of these persons. Thus you see that weaker Christians may be useful to stronger ones; and even the very questions they put for information-sake, may prove the quickening of believers, and be the means of increasing light and knowledge, or at least of reviving past exjierienccs. But,

5thly. It may be observed, that she not only says that he was gone down to his garden, but that he w as gone down " to the beds of spices:" by which I understand particular believers, who are so many beds in Chiist's garden; in which arc planted those precious spices, the graces of tlic Spirit, which, for rareness, exeellency, and IVagraiicy, are eallcJ so: ami tiicse more especially intend growing, thriving, and flourishingsouls; lively believers, whose " spices flow out," whose grace is in exercise; such Christ has a particular regard unto, and delights to be with.

II. She declares the end of his going down into his garden, or what it is he employs himself about wlieri there. And,

1st. She says, it was " to feed in the gardens." By gardens, I understand particular congregated cliurchcs;*■ lor though there is but one " general assembly and church of the first-born, which are written iu heaven;" which is redeemed by Christ's blood, and will be presented "a glorious church, without spot or wriukle, or any such thing," and therefore before called a garden, in the singular number; yet there are many distinct and particular churches; such as those of Rome, Corinth, Galatia, Ephcsus, Colosse, Philippi, Thessalonica, and the seven churches of Asia, were; which were as so many distinct gardens, or plots of earth, that the cue garden was subdivided into. And by feeding here, is meant, either, 1. His feeding himself;' which is to be understood of that pleasure and delight which Christ takes in being among his saints, and seeing their graces exercised upon iheir proper object; for as believers feed themselves by exercising their grace on Christ, so he feeds or delights himsell' in observing this; this is his meat and drink; this is his supping with them, as the otiiei: is their supping with him; and this Christ is invited to, in chap, iv. 16, to which he complies, in chap. v. 1. Or else, 2. It may be understood of his feeding his flock, as R. Sol. Jarchi observes; for " he feeds his flock like a shepherd," though in such places as other shepherds do not; he feeds them in the gardens, which are unusual to feed sheep in; commons or enclosed grounds, and not gardens, being the most usual places for that purpose: and she makes mention of gardens, in the plural number, to show that Clirist is not tied to one particular church, but feeds in all his churches, in all his gardens; where he feeds his people with himself, who is " the Bread of Life, the hidden manna; whose flesh is meat indeed, and whose blood is drink indeed: O precious food! delicious fare! he feeds them by and with his ordiuauces.

refreshes them, he feeds them also by his ministers, who are his under-shepherds, to whom he has given a commission and also ability, to feed his people " with knowledge and with understanding:" and so he does likewise by his Spirit; who takes the things of Christ and sheds it in us; and the promises of Christ, and applies them to us; for which reason he is called " the Spirit of promise." And now this may serve to direct poor hungry souls where to go for food, and where to expect it, even in Christ's gardens, in his churches and in his ordinances, where he himself feeds.

2ndly. Another end of his going down into his garden, is " to gather lilies or roses, as the Targum renders it; to crop them with the hand;'' lilies are liable to be cropped; hence Horace ^ calls the lily, breve liliu?n, the short-lived lily: by which may be meant, either the good works of the saints, which he is well pleased vvith, and takes notice of; insomuch that he writes them down in " the book of his remembrance," as R. Solomon Jarchi observes; for he " is not uhrighteous to forget their work, and labour of love, but will reward them in a way of grace: or else, by them is meant, the sweet-snielling graces of his own Spirit, growing iu his churches, as Ainsworth thinks, with which he is wonderfully delighted: or rather, the persons of the elect, and members of his church, who may be compared to lilies, for the glory, splendour, and beauty in his righteousness; of which see chap. ii. 3.

Now there was, 1. A gathering of these lilies at Christ's death: as all the sius of the elect were collected together and were laid on Christ, when he hung upon the cross; so all their persons were collected and gathered together in one Head, Christ Jesus; they all met in his person, and were represented by him; for this purpose Christ came 4owa from heaven, took our nature, and suffered in it: see John si. 51, 52, Eph. i. 10. 2. There is a gathering of these lilies in effectual calling through the ministry of the word, by the mighty power of divine grace: and this work Christ is daily concerned in, in his church, and will be until all his elect are gathered in. 3. There is a gathering of them into church-communion, which is also Christ's work; who takes " one of a city, and two of a family," and brings them to Zion; and in doing this, he shows his regard to the good which are those " breasts of consolation " which | of souls, and at the same time "glorifies the house convey much strength and nourishment to them; those green pastures into which he leads them, and " the fatness of his house " with which iie feeds them; and particularly the Lord's Supper is that " feast of fat things," by which he sweetly

>> The Jews, in Shirhashirim Rabba in loc. by gardens understand their schools and synagogues; as do also K. Sol..Jarchi and Alshech in loc. The wliole is expoaiideil in the Talmud thus. My beloved, this is the hcly blessed God; is gone down into his garden, this is the world; to the beds of spices, these are the Israelites; to feed in thefjardens, these are the nations of the world; and to gather of his glory;" see Isa. Ix. 7, 8. 4. There is a gathering into nearer communion with himself, which he often docs after great desertions; see Isa. liv. 7. 5. This may be expressive of that great delight and pleasure which Christ takes in his people: no man can take more delight in plucking fruit, or gathering flowers in a garden, than Christ does in his own people, and in his own grace in them; see Cant. v. 1. 6. This may he meant of their heing gathered by death; so Abraham and Isaac, when they died, are said to be " gathered unto their fathers," Gen. xv. 8, and XXXV. 29. Christ comes into his garden, the church, sometimes to plant new lilies, and sometimes to crop and gather old ones, when they are fully ripe; not to destroy them, but to remove them into his Paradise above; and at the last day, by the means of angels, he will gather in all his elect ones from the four winds, as wheat into his barn, and as lilies into his garden; see Matt. iii. 7, and xiii. 48, and xxiv. 31. This sense of the word is given by several Jewish writers."" And now, lest any should think that this was a mere surmise, conjecture, and imagination of hers: or if any should call in question her knowledge in this matter, she declares in the following verse, that she was not only well acquainted with him, but was nearly related to him; and therefore was capable of informing any person where he was, and what he was about.

Verse 3. I am my beloved's, and. my beloved is mine; he feedeth among the lilies.

That these words are expressive of that mutual interest and property which Christ and his church have in each other, of that strict and inseparable union that there is between them, and also of that mutual affection and complacency which they have to and in each other, as well as of her knowledge and assurance of her interest in Christ, has been shown in chap. ii. 16; but it may be farther observed, that the order of the words is here inverted; that whereas in chap. ii. 16, the order of the words is this, " My beloved is mine, and I am^ his;" from whence has been observed, that Christ is first ours, and then we are his, which is an undoubted truth: for Christ first gives himself to us, before we are capable of giving ourselves to him; but that which was first there is here last, and what was last is first; for the first says, " I am my beloved's,"andthen "mybelovedismiue:" from whence it may be observed, that though Christ is first ours in fact, yet our being his, may come first to our knowledge, may be first in discovery; that is to say, that we may know that he has called us by his grace, and enabled us thereby to give up ourselves to him: so that we can say. Lord, we are thine, thou hast conquered our souls by thy grace, and hast taken possession of us, which thou wouldest never have done, had we not been thine; and from this work of grace upon our souls, we conclude that thou art ours. Thus the cause may be known by the effect; and our interest in Christ, by the displays of Christ's grace to us, and in us; likewise, if we consider the words as connected with her former carriage and behaviour to Christ, and what she had met with from him, they will lead ns to observe; that all the infirmities, sins^ and miscarriages of God's people, do not destroy their union with, and interest in Christ Jesus: she had treated him very rudely, when he, in the most moving manner, and with the most tender language, entreated her to arise and let him in; she put him off with idle excuses, which he so much resented, as to absent himself from her, and left her to seek him in vain, and to be abused by the watchmen and keepers of the walls; and though he thus visited her transgressions with this rod of correction, his own absence, for this is so to God's children; and with those stripes and blows which she received from the watchmen; yet he did not take away his loving-kindness from her, nor break his covenaut with her; and she was satisfied of this, and therefore could say, notwithstanding all this, " I am my beloved's, and my beloved is mine;" and if, with R. Aben Ezra, we connect the words with the preceding verse, there will appear a beauty and glory in them, " My beloved is gone down into his garden," &c. It is true, he is so; but though he is gone, and I am left alone, he is departed from me, and when he will return, I cannot tell; perhaps I may never see his face more here on earth, in a way of sensible communion and fellowship with him, as I have heretofore done, though I hope I shall; yet if I never do, I am satisfied as to my covenant-interest in him, and union to him; I know that I am my beloved's, and that my beloved is mine; here lies the glory and excellency of faith, thus to believe in an unseen Christ: though it may be as the Targum intimates, that she had now the presence of Christ, the glorious Shekinah, with her; he had once more shown himself to her, and, upon the sight of iiira, she says, as Thomas did, my Lord, and my God: but however, whether she had or had not the visible tokens of Christ's preseuce,her faith was certainly in exercise upon him, nay; she had not only faith, but the joy of faith; she not only knew her interest in Christ, as her salvation, but also had the joys of this salvation, restored to her. And again it may be observed, that though she excludes all other beloveds from having any share in her affections, or from being in competition with him; yet by saying what she does, she does not exclude others, particularly the daughters of Jerusalem, from having an interest in him as well as she, as R. Sol. Jarchi thinks; who paraphrases the words thus, " I am my beloved's, and ye are not his, and therefore shall not build with us," and then explains it by Ezra iv. 3; but though the church knew that a whole Christ was hers, yet she knew that he was others also; and vpould therefore never say so to the daughters ot Jerusalem, to discourage them in seeking of him. Moreover she adds, as in chap, ii., " he feedeth among the lilies:" which may be considered, either as an apostrophe to him, " 0 thou that feed- est amons; the lilies;" or as descriptive both of him and of the place where he was; that others might readily know where her beloved was; and where he was to be found: but of this we have spoken, on chap, ii. 16, and shall not here repeat it; only observe, that Christ having been a long time absent from his church, and would not make himself known, nor speak one word a great wliile, at last breaks silence, and, like another Joseph, cannot refrain himself any longer from her; but must make himself knovvn to her, and bursls out with words of love and joy, in the following commendatious of her.

Verse 4. Thou art beautiful, 0 my love, as Tirzah; comely as Jerusalem, terrible as an army with banners.

Thesk are the words of Christ; who having absented himself from his church for a considerable time, to show his resentment of her former carriage to him, now manifests himself unto her, and declares that he has the same love and affection for her as ever he had, and therefore addresses her with this title or character, "G my love!" nay, that she was as beautiful and comely in his eye as ever she was, notwithstanding all her failings and infirmities; which beauty of hers he describes first more genei'ally in this verse, and then more particularly in the following ones. In this general description of her beauty are three parts:

I. He says, " that she is as beautiful as Tirzah."

III. " Terrible as an army with banners."

I. He declares her to be as " beautiful as Tirzah." Tke Septuagint do not take it to be the proper name of a place, as we, with R. Aben Ezra, do, and therefore translate the word, and render it thus, ws euSo/cia, as good-will, or good-pleasure; which may be expressive of the sweetness of her temper and disposition, which is heightened by using the abstract; she was all over good-will and good-nature, not only sweet, but sweetness itself, as she says of him, in chap. V. 16. Moreover, this may be spoken of her, as she is the object of God's good-will and pleasure; and so she appears to be, as chosen in Christ by him, to be a partaker of grace and glory with him; which was not done upon the foot of works, but by an act of his sovereign good-will and pleasure, who, " will have mercy on whom tie will have mercy:" also, as she is redeemed by Christ: in which there was such a discovery of " the exceeding riches of God's grace," such an appearance of his " good-will to men," that the angels could not but take notice of it, when they celebrated with a song the birth of an incarnate Saviour, Luke ii. 14; likewise, as called and sanctified by the blessed Spirit of grace, who " worketh in us both to will and to do of his good pleasure." And now if we thus consider the church as the object of God's good-wtU and pleasure, iu those several instances of it, she will appear beautiful and lovely. Or else, this may be said of her, as she is filled with good-will to God, to Christ, his people, gospel, worship, ways, and ordinances: the church and all true believers in Christ bear a good- will to God; they " love him because he first loved them," not only for what he is unto them, and what he has done for them, but also for what he is in himself; for he is in his own nature, in his own perfections, amiable and lovely: they bear a good will to Christ, he is altogether lovely to them; they have none in heaven but him, nor is there any on earth they desire besides him; every thing that belongs to him is exceeding precious to them; " his name is as ointment poured forth, therefore do the virgins love him;" they bear a good-will to his people, who have his image cnstamped upon them, and to his gospel, which they prefer to their necessary food; and to his worship, ways, and ordinances; they love the habitation of his house; his tabernacles are amiable; his ways are ways of pleasantness; his commands are not grievous, but exceeding delightful to them. Now if we consider the church as being of this sweet and loving disposition, which is wrought, influenced, and maintained by divine grace, how beautiful does she appear!

Again, the word Tirzah comes from a root which signifies to be grateful, or to be accepted; and so R. Solomon Jarchi paraphrases the words, " Thou art beautiful, O my love, seeing that thou art acceptable to me;" and so he says it is explained in an ancient book of theirs, called Siphre:" and if we take the words in this sense, they set forth the beauty and glory of the church, as she stands before God, " accepted in Christ, the beloved." God is well pleased with Christ, and with the church in him; he is well pleased for his righteousness sake, and with her as she appears in that; for so considered, she is a complete beautj, fair, and without spot, lovely to look upon, delightfid to Christ, and acceptable to God.

The Targura paraphrases the words thus, " How beautiful art thou, 0 my love, in the time it is thy will to do my pleasure. Our righteousu esses are indeed as filthy rags, and we ourselves as an unclean thing;" yet when we are made " willing ia the day of God's power," to act according to his will, and that in faith, from a principle of lo»e, and with an eye to his glory, it is accepted by him, the same way as our persons are.

But I see no reason why we should not take the word as the proper name of a place; seeing it is certain that there was such a city as Tirzah, in the land of Judea, which was a very pleasant and delightful place, as its name manifestly shows; for which reason, no doubt, it was made choice of by one of the ancient kings of Canaan, to be the place of his residence; see Josh. xii. 24; as it was

" It is explained the same way in Shirhashirim Jiabba in loc.

afterwa;'ds by Jeroboam aud his successors, until Ziinri's time: who, when the city was taken, burnt the king's honse with fire. Now either for its pleasant buildings, or beautiful situation, or some such thing, the church is here compared unto it, being arrayed with Christ's righteousness, and adorned with the graces of his Spirit. But, II. Lest this should not be sufficient to commend her beauty, he says also, that she is as " comely as Jerusalem;" which was not only the chief city iu Judea's land, but, as Pliny" says, was the most famous of all the cities in the east; nay, more, it was " the joy of the whole earth:" the church goes under this name, both in the Old and New Testament; for which, see the following texts, Isa. xl. 2, and lii. 1, Gal. iv. 25,26, Heb. xii. 22, Rev. xxi. 2. Now she may be said to be " comely as Jerusalem," for the following reasons. 1. Jerusalem was a well-built city, its houses were closely joined together, aud its streets uniform; hence the Psalniist says. Psalm cxxii. 3, " Jerusalem is builded as a city.that is compact together:" so the church of Christ, and the members of it, as they are built upon the same foundation, and are closely joined to the same Head, Christ; so they are strictly united one to another, and are like " a building.fitly framed together," or like a human body that is " litly joined together, and compacted by that which every joint supplieth;" all the members being set in their proper places, in a just symmetry with, and subserviency to each other; see Eph. ii. 20, 2], and iv. 16. 2. Jerusalem was.nuc ouly the metropolis of Judea, but was the chief city in all the world, as has been observed: and this may set forth the super-excellency, glory, and comeliness of the church, above all the world besides; which will more manifestly appear, when the mountain of the Lord's house shall be established in the top of the mountains, and be exalted above the hills, and God's Jerusalem be a praise in the earth;" see Isa. ii. 2, and Ixii. 7. 3. It was a very.beautiful city;P it had many beautiful structures in it, particularly the temple, which was the finest building that ever was seen in the world; it was also very beautiful for situation, as well as for buildings, and therefore was called the perfection of beauty; as the church also is, being beautified with the garments of Christ's salvation. 4. It was a very rich and opulent city; especially in Solomon's time, who " made silver to be in Jerusalem as stones;" in the church, not only the unsearchable riches of Christ, are preached, but also the immense riches of divine grace and mercy are expended upon the members of it; so that every inhabitant of this Jerusalem is a king and a prince. How rich must that city be, all whose inhabitants are kings and princes? such are the saints, the members of Christ's church, who are made by Christ kings and priests to his Father. 5. It was not ouly the place of the residence of the kings of David's p It is highly coiiimcnded for line, where they had their palaces, and kept their courts; but also, what made it more glonous and comely than all the rest, it was " the city of the great king;" even of him who is the King of kings, who was set up by his Father, as king over his holy hill of Zion: so the church is Christ's palace, where he keeps his court, grants his presence, shows himself, and entertains his friends as courtiers; it is his rest, his habitation, where he dwells aud delights to be, having chosen it for that purpose. 6. What liiade Jerusalem also exceeding comely, was, tliat the worship of God was kept up there: here was the temple; here sacrifices were offered up; hither the tribes went up to worship; aud therefore is called the city of our solemnities: Christ's cliurch is the place of worship where saints assemble together, where God is reverenced and adored by them; where the sacrifice of prayer aud praise are offered up; where the word of God is preached, aud his ordinances administered, to the comfort of his saints, and to the glory of his name. 7. Jerusalem, as it was beautiful in its inward buildings, so it was likewise in its outward fortifications, which were both natural and artificial; it had not only many towers and bulwarks, which were its artificial fortifications, but had also mountains around it, which were natural ones; aud for this reason the church and people of God are compared to it, in Psalm cxxv. 2, " As the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth, even for ever:" God himself is a wall of fire around his church; Christ is a strong tower iu the midst of it, and salvation has God appointed for walls and bulwarks about it. 8. Jerusalem was a free city, as is Jerusalem, which is the mother of us all; it had many privileges and immunities, as has also the church of Christ, and all the members of it; all who are " fellow-citizens of the saints, and of the household of God," are all Christ's freemen, and enjoy the liberty of the gospel, and can never lose their freedoms, nor be deprived of them; tbey shall never be arrested by divine justice, uor come into condemnation, nor be reduced to a state of bondage.

III. He also says of her, that she was " terrible as an army with banners." This comparison manifestly shows, that it was not any single person that is intended in this song; not Pharaoh's daughter, nor any single inhabitant of Jerusalem; but a considerable company of persons, a collective body, such as the church of Christ is; for a single person cannot well be compared to an army with banners. Now this shows that the church of Christ on earth is militant; she is in a warfare state, aud has many enemies to fight with, as sin, Satan, aud the world; she has enemies within and enemies without; " a great fight of afllictions" to endure, and " the good fight of faith to fight," after wliich she is to receive eternal life: the use of banuers, has bcQU taken notice of, on chap.

ii. 4s. Moreover, this comparison may lead ns to observe, that the church was as an array in good order, well-disciplined, having proper officers and good armour: Christ is the chief general; the ministers of the gospel are the under-otScers; tlie banner is love; and the armour they are accoutred with, what you read of in Eph. vi.; nay, not only so, but that she was in a posture of defence, ready to fight, whenever the enemy should attack her -. she appeared like an army, having its general at the head of it, its colours flying, drums beating, and sword in hand; and being so, she was terrible to her enemies, sin, Satan, and the world.

Now the terribleness of the church of Christ, here spoken of, may be understood, either, 1. Of that awe which godly persons have over the wicked; the good examples and pious conversations of the saints often distress the conscience, and strike an awe upon the minds of the ungodly; they are deterred sometimes by them from evil practices, especially when in the presence of them, and are awed by them from doing them any hurt; thus Herod feared John the Baptist, because he was a holy man, Mark vi. 20. Or, 2. Of the invinciblcness of the saints, when united together; when they are at peace one with another, and have no discord and mutiny among themselves, but keep close to each other, and endeavour " to keep the unity of the Spirit in the bond of peace," they are like an army in battle-array, that cannot easily be broken in upon by the enemy. Or, 3. Of her constancy and undauntedness in seeking of him; and it is as if he should say, When I parted from thee, what difficulties didst thou meet with? How wast thou abused by the watchmen and keepers of the walls? who smote and wounded thee, and took away thy veil from thee; and yet thou wast not discouraged, but still went on in search of nie, marching like an army with banners, bearing down all before thee, surmounting all difficulties until thoa hadst obtained what thou soughtest for. Or, 4. Perhaps Christ may say so of her, as regarding himself: who had felt the power of her arms, and was conquered by her; like another Jacob, she " had power with God, and prevailed." Her love to Christ was so great, her faith so strong, she so diligent in her search, and so importunate in her desires, that he could not withstand her; and therefore, as one that had found her to be " terrible as an army with banners," says, in the following words,

Verse 5. Former part. Turn away thine eyes from me, for they have overcome me.

In this and the two following verses, Christ gives a more particular account of the church's beauty, and begins with her eyes in these words; for though they are delivered in such a manner as they be, yet they serve to commend that particular part of her, here mentioned; which is never taken notice of by Christ in this song but with com-

I. Something that is enjoined the church by Christ; which is, to " turn away her eyes from him."

n. The reason of it; " for they have overcome me."

I. Here is an injunction laid upon the church by Christ, to turn away her eyes from him; in which may be inquired, 1st. What is meant bv her ejes. 2udly. What by turning them away from him.

1st. By her eyes may be meant, as has been observed on chap. i. 15, the ministers of the gospel, who are that to Christ's body, the church, as eyes are to a human body; they are placed in a more eminent part of it; their business is to watch, inspect, and overlook the several members of the body, and therefore are called watchmen and overseers; they pry, search, and penetrate into gospel truths, and discover them to others; they guide and direct those who are under their watch and care, " teaching them to observe all things" which Christ has commanded them. The Targum, by eyes, understands the Rabbins, and wise men of the great congregation: and R. Aben Ezra, by the turning of them away, the removal or ceasing ef prophecy in the second temple. Or else, by eyes may be meant, the enlightened eyes of the church's understanding; the eyes of her faith, love, and knowledge; that eye of faith which looked upon Christ in the dark, and was the evidence of an unseen Jesus to her; so that she could say, " I am my beloved's, and my beloved is mine:" this eye of faith, I say, had pierced the heart of Christ, won it,andgotten an entire conquest over it; which obliged him to say these words, " Turn away thine eyes from me," &c. That love which she had shown unto him, though absent from her, discovered in a variety of expressions to the daughters of Jerusalem, appeared exceeding fair and beautiful to him; her strong and constant affections to him, being attended with solid judgment, and an exact knowledge of his person and grace, took much with his heart, struck the passions of his soul, which showed and gave themselves vent in such expressions as these. And these eyes of faith and love, I take to be principally intended here. But,

2ndly. It may be inquired what is also meant by turning away these eyes from him. Some read the words thus, "Turn about thine eyes over against me;" so Ainsworth: and this is favoured by the Targum or Chaldee paraphrase upon the text; and so indeed the word signifies, to turn, to, as well as to turn from. And this, 1. Suits well with the mind and will of Christ: which is, that his church and all believers should be continually looking to him for life and salvation, righteousness and strength, peace and pardon, joy and comfort; and in short, for every needful supply of grace, until they are brought safe to glory -. his language is, " Look uato me, and be ye saved, all the ends of the earth; for I am God, and there is none else," I.sa. xlv. 22. 2. It suits with the experience of God's children; who often have their eyes taken off from Christ, and set either upon their own righteousness, their duties, and their frames; or else upon creatureenjoyments, the transitory and perisliing things of this world; and therefore have need to be called off from them, to look to him -. and perhaps this was the case of the church here; she had had her eyes intently fixed on Christ for some time, and now on a sudden they are diverted from him, and therefore he gives her this exhortation, to turn them again to him. Which shows, 3. That he, was well pleased and exceedingly delighted with them: faith is a precious grace; it is so in its own nature, and in the actings of it upon the Person of Christ; it is a precious grace to believers, being very useful to them in dealing with Christ, and receiving from him; and it is also precious to Christ, seeing it brings all the glory back to him: how much Christ is delighted with both these eyes of faith and love, may be seen in chap. iv. 9, 10. 4. TJiis version, or reading of the words, may lead us to observe, that Christ would have us not to take side-looks only of him, but full views; " turu about thine eyes over against me," right over against me; look me full iu the face: it is true, Christ's countenance is as the sun, when it shineth in its full strength; which we, in this imperfect state, cannot so fully and directly look at; yet there is a vast difference between faith's looking at Christ at one time and at another: sometimes we have only a glance, a side-look at Christ; at other times, faith, with open face, beholds, " as in a glass, the glory of the Lord:" our eyes, as Solomon directs, Prov. iv. 25, " look right on, and our eye-lids look straight before us;" and this is what Christ would have his church do here. 5. It gives us an intimation, that we should look, all around Christ, and take as it were a survey of his Person, aud the glories and excellencies of it; turn about thine eyes; look all around me, view me from head to foot, on all sides: it is true, thou hast been viewing me, as if he should say, aud giving an excellent description of me; but turn thine eyes about me again and again, thou wilt find more glories still, fresher beauties, and be able to make new discoveries of my Person and grace. 6. This being the first time of their meeting together, after she had so shamefully and basely treated him; she might be filled with so much shame and confusion at the thoughts of it, that she could not lift up her eyes, and look him in the face; which agrees.with the experience of the Psalmist, when he said, Psal. xl. 12, "Mine iniquities have taken hold upon me, so that I am not able to look up." And this now being her condition, Christ speaks these words to her, for her encouragement, turn thine eyes unto me; look up with a holy and humble confidence to me, for thine iniquity is done away.

But then, if we consider the words as our translators have rendered them, we are not to understand them, either, 1. As a reprehension of her curiosity, in prying and searching into the glory and greatness of his Majesty, which is the sense that some") give of the words; for though Christ, as God Almighty, cannot be found out to perfection; nor can we comprehend bis Person and grace as God-man iu this imperfect life; nor see him as he is, which is reserved to another and more perfect one; yet this does not forbid our search and inquiries, in order to obtain a more perfect knowledge of him; though a check should be given, and a restraint laid upon all vain curiosity: but this does not appear to be the case of the church here; Christ was not displeased with her, nor had he absented himself from her on such an account as this, but because of her slothfuluess aud negligence in duty; besides, it does not appear likely that Christ, wiien he is extolling aud commending his church in such a manner, should give so severe a rebuke unto her.

2. Nor were these eyes of hers carnal aud sinful, haughty and lifted up, or wanton and unchaste, and therefore disagreeable to him; no, her eyes are said to be doves eyes within her locks, modest, humble, and chaste; which are well-pleasing to him, and are always commeuued by him. Nor,

3. Are we to understand the words as if Christ did not approve of her looking to him by faith; for there is nothing more grateful to him; faith always meets with a kind reception from him, and is always commended by him: souls need not fear its being accounted a piece of boldness or presumption in them to believe in Christ, for he gives all encouragement to it; " Ye believe iu God," says he, " believe also in me," John xiv. 1. But, 4. It is expressive of the exceeding great passion of love he was in with her; he could stand it out no longer, but must acknowledge he was overcome by her, and therefore bids her turn away her eyes from him; not through any dislike, but as having his heart overpowered with love by them: the expression is designed to signify the exceeding greatness of Christ's love to the church, as well as her surpassing beauty. Uuless, 5. We would rather understand it as his will, that she should cease petitioning to him, seeing lie had granted her request; thus, lifting up tlie eyes to God, signifies jjrayer to liim, see 2 Chron. xx. 12, Psal. cxxiii. 1; and if we take it in this sense here, it is as if he should say, thou hast been lifting up thine eyes to me, and petitioning me, tliat thou mightest have some discoveries of my grace, enjoyment of my presence, and communion with my Person; and now thou mayest turn away thine eyes Irom me, or cease petitioning; for thou hast the thing thou

9 Foliot and Alcuin in loc. Thom. and Beda iu Sanct. in loc.

hast been praying and looking up to me for. II. The reason of Christ's saying so to his church, or bidding her " turn away her eyes from him," is because they had overcome him. These words are very differently rendered. 1. Some read them thus, " for they have lifted me up," so Ainsworth; or, " that they might lift me up,"' so •Junius; that is, make me cheerful, comfort, and encourage me: there is a near union between Christ and his church, from whence arises a very great sympathy; he has a fellow-feeling with his people in all their afflictions, both inward and outward, temporal and spiritual; when they are afflicted, he is afflicted; when tliey are cast down, he is as it were cast down with them; and when they are cheerful, he is so too; he " weeps with them that weep, and rejoices with them that rejoice:" the chnrch being in a comfortable frame, and in the exercise of faith and love upon him, he is as it were cheered by it, and rejoiced at it; but this must be understood only as expressive of that near sympathy there is between them, and not as implying weakness or alteration in him, who is subject to no change. 2. Others read the words thus, " for they have strengthened me;"' and so our translators have rendered the word, in Psalm cxxxviii. 3, and then the sense is, they have strengthened my desire towards thee, and confirmed me in it, as K. David Kimchi' observes; and it is as if he should say. It is true, as I am thine, and thou art mine, I always had a desire towards thee, and to thy company; and it is not long since I signified it to thee; but since thine eyes have been so intently fixed on me, thy faith and love have been so exercised upon me, methinks ray desire towards thee is strengthened and increased; but this must be understood as expressive of that great reward which Christ had to her, and be taken with the same caution as before. 3. Others," as R. Sol. Jarchi, read the words thus, " for they have made me proud;" the word is rendered, " to behave one's self proudly," in Isa. iii. 5, by our translators: Christ, as I may so say, is proud of his people, whom the Father has given him, and he has purchased with his own blood; he takes a kind of pride as well as pleasure in them; he is proud of that beauty which he himself has put upon them, and of those graces which he has wrought in them, and especially that of faith, when it is in exercise. What notice did he take of the centurion's faith? and in a kind of boasting manner, as being proud of it, say to his followers, " 1 have not found so great faith, no, not Israel:" here is an instance of faith for you, such an one as is not to be matched in Israel. 4. Others^ read them thus, " they have made me fierce;" not with anger and indignation, but with love; for there is a power,

" Ipsi reddiderunt efferura me, Montanus; ii a force, a fierceness in love, as well as in wrath; " love is strong as death;" it is so not only in Christ's people towards him, but more especially in him towards them; his affections are very strong towards them, and are sometimes let out with a greater force upon them than at other times, as they seem to be here. 5. R. Aben Ezra* renders them thus, " they are stronger than me," or, " they have taken away my strength;" so that I am as one that is dead, and have no life and spirit in me; these sparkling eyes of thine have transported me into a kind of extasy, that I am scarce myself: and to this purpose the Septuagint render it, " they have made me to fly away -"^ that is, out of myself; which agrees with our version, " they have overcome me," I am not master of myself; the sense is the same with chap. iv. 9. Now this shows us, (1) The power of faith; which not only " subdues kingdoms, stops the mouths of lions, and puts to flight the armies of the aliens," but conquers God himself. (2.) This is owing very much to the importunity of it, which is increased by seeming denials: faith will not let Christ alone, nor let him go, nor will it cease petitioning, till it has got the blessing; and the repulses it meets with, do but increase its importunity; see Gen. xxxii. 26, Exod. xxxii. 9, 10, Matt. xv. 24—28. (3.) Christ's being overcome by the church, does not imply any weakness in him; but is a discovery of his astonishing, condescending love and grace, that he should be willing to be held, as it were a captive, by a poor sinful creature; that He should be willing to be overcome by us, who has conquered all our enemies, sin, Satan, hell, and death for us, is surprising and amazing; and perhaps on this account, as well as upon some others, we may be said to be " more than conquerors," because we are the conquerors of him who has -conquered all.

Verse 5. Latter part — T/ii/ hair is as a flock of goats that appear from Gilead.

Verse 6. Thy tepth are as a flock of sheep, winch go up from the washing, whereof every one beareth twins, and there is not one barren among them.