CHAPTERVIII.
This chapter begins with an ardent wish of the church, for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she liave an interview with him, ver. 1,2; what familiarity should be between them, ver. 3; charging the daughters of Jerusalem not to give him any disturbance, ver. 4. Upon which they inquire who she was, that was in such a posture as they saw her in, ver. b. when the church, instead ot giving them an answer, says somethings concerning her beloved on whom they saw her leaning,.and makes some requests to him, for more nearness to him, and manifestions of his love to her; urged from the strength of her love and affections to him, which were invincible, v. 6.7. Next follows a speech of the church about her little sister: expressing a concern for her, and what she would do to her, and with her, ver. 8, 9: and the answer of the little sister, declaring what she was, and what she enjoyed, ver. 10; then the words of the church aguin, concerning her husband's vineyard, the place, keepers, and profits of It, ver. 11, 12. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, yer, 13, and with a petition of hers to him, that he would come quickly to her, ver. 14.
Verse 1. 0 that IJiou wert as my hr other, that sucked the breasts of my mother, when / should find thee without, I would kiss thee: yea, I should not be desyised.
These words are a continuation, or rather a renewal of the church's desire after communion with Clirist; they contain these three things: 1. An ardent wish for a free and familiar con-
« '^ nsO "JDrr '•O ti? hii>v ae dieX^iJe /i«. Sept Quis mihi det te fratrem meum? Vugate Latin version; O si quis daret te ut fratrem esse mihi! Junius: Quis det te ut fratrem mihi? Montanus, Mercerus; Quis dabit te tamiuam fratrem mihi?
verse with Christ; that he would show himself to her as her brother, and act the part of one unto her: " 0 that thou wert as my brother:" and her meaning herein is more strongly expressed, by adding, " that sucked the breasts of my mother."
II. A resolution of hers to kiss him when she found him without; "when I should find Ihee without, I would kiss thee."
III. The opinion which she entertained, that she should not be despised for such an action; "yea, I should not be despised."
I. Tliese words contain a hearty wish of the churcli's: the words may be read thus, " Who will give thee as a brother to me?'" Such forms of wishing may be seen in many places; see Isa. xiv. 7, JJob xxiii. 2; and the meaning is, that Christ would show himself to her in the rektiou of a brother, act the part of one towards her; and that she might as freely converse with him, as a brother and sister may and used to do. Several Jewish'' writers acknowledge, that the King Messiah is intended by the brother here: in what sense Christ stands in such a relation to his church and to all true believers; as also what this wish of hers is expressive of, I shall now consider. And, 1. Christ is the church's brother by virtue of his incarnation, or the assumption of her nature; they are nearly allied in the bonds of consanguinity; he is of the same flesh and blood with her; and she is flesh of his flesh, and bone of his bone; there is a very great nearness, aihnity, and likeness between them, for " in all thiugs it behoved him to be made like unto his brethren;" and it is upon this score that he becomes a brother to them: the words may be considered as the wish of the old church for Christ's incarnation. 2. Christ and believers are of one and the same Father: God is the Father of Christ, and so he is of all his covenaut-people; of whom he says, 2 Cor. vi. 18, "I will be a Father unto you, and ye shall be my sons and daughters;" which is an instance of his boundless and amazing grace: hence because Christ and believers are sons of the same Father, though not in the same way of filiation, he bid Mary Magdalene go to his brethren: and as an evidence of tlieir standing in that relation to him, say unto them, John xx. 17, "I ascend unto my Father and your Father, aud to my God and your God;" it is also upon this account that saints become " heirs of God, and joint-heirs with Christ;" they are heirs of God, because his children; aud joint-heirs with Christ, because they are his brethren, he being the first-born among them. 3. Persons may be said to be brethren, by being concerned m one and the same covenant: thus there was a brotherhood between Judah and Israel, which was dis-
Brightman. Utinam quasi fraterrnihi sis! 'figurine version; Utinam fias mihi ut frater! Cocccius.
solved by God's breaking his covenant with them, Zech. xi. 10, 14; Christ and his people are in one and the same covenant, and in such an cue as can never be broken; though as he has the preemineuce in all things, as he ought to have, so he has in this; for he is the Mediator, Surety, and Messenger of the covenant; nay, he is the Covenant itself; he is the Foundation on which it stands, and the matter of which it consists; he is tlie saints' Kepreseutative in it; and because it is made with him, their elder Brother, in their name, room, and stead, therefore said to be made with them, and they share in all the blessings and comforts of it. 4. Persous that are of like nature, temper, dispositions, and practices, are said to be brethren: thus Simeon and Levi are said. Gen. slix. 5, to be brethren; not because of their natural relation, but because of their agreement in their tempers and practices: Christ and believers are brethren in this sense; they are much of the same nature; Christ has assumed their nature, and they are in some measure made partakers of his; principles of grace aud holiness from him are wrought in them; nay, he is formed in their hearts; his image is eustamped, and his features are drawn there; there is a very great likeness between them; they are conformed to the image of him who is the first-born among many brethren: hence it is said, Heb. ii. 11, that " he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren;" and to the same purpose those words of Christ might be produced, in Matt. xii. 50, " for whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." 5. Those who are partners aud companions in afflictions, may be also called brethren; heuee Job says, chap. XXX. 29, on the account of his sorrowful aud afflicted condition, that he was '"a brother to dragons, and a companion to owls:" Christ and believers are brethren in sufferings: though it is.true, they were not companions with him in his sufferings, yet he is in theirs; the afflictions of the churches are the afflictions of Christ; he bears the heaviest part of them: for what is done to his people he takes as done to himself; and as they suffer with him, so they shall reign with him hereafter in glory, and that for ever. 6. Persous may be called brethren on the score of friendship: thus David, in 2 Sam, i. 26, calls Jouathau his brother; not so much because he had married his sister, but on the account of the mutual friendship that had been between them: in this sense Christ and believers are brethren; he is a friend to them, and such a " friend that sticks closer than a brother;" of which friendship of his towards them, he has given many open aud undeniable proofs; he accounts them as his friends, and therefore treats them as such, by fi-equent visitiug of them, disclosing of his secrets to them, and making noble entertainments for them. 7. The cliurch might wish that Christ would manifest himself to her, under this relatiou of a brother, because of that intimacy, freedom, and familiarity, which she might use with him as such; she would kiss him in the open street, take him by the hand, aud lead him into her mother's house, and there keep a free conversation with him; as a sister might do with an own brother, and not be reproached for it. 8. Her meauiug also may be, that he would act the part of a brother to her; that is, that he would be pitiful aud compassionate to her, and sympathize with her under all her exercises, as a tenderhearted brother would; and such a one is Christ; he has a fellow-feeling with his people in all their temptations, and gives them all needful succour and relief; in all their afflictions he is afflicted, and has bowels of compassion for them in all their distresses. 9. A brother not only sympathizes with, but condescends to the weaknesses and infirmities of his brethren, it is a wonderful condescension in Christ to stand in this relatiou to his people, as also not to be ashamed to own it; and being in it, he is capable of showing a great deal of condescension to them in many instauces •, which the superiority of a father, in which relation he also stands, would not admit of; to which the church might have regard in this wish of hers. 10, The love and afl'ection of a brother is very great, and much to be valued, as Christ's is by the church; for "his loving-kindness is better than life," and all the comforts of it; the manifestations of which the church may well be supposed to desire here, as she did in chap. i. 2, where she says, and what is mucii the same with this request here; "Let him kiss me with the kisses of his mouth; for thy love is better than wine."
Again, the church's meaning, in this ardent and pathetic wish of hers, is more strongly expressed by adding, that it was such a brother she wished for, " that sucked the breasts of lier mother;" in which may be considered, Ist. What this phrase in general intends. 2ndly. Who is meant by her mother. Srdly. What by sucking of her mother's breasts.
1st. This phrase in general may intend either, 1. Thetruthof Christ's human nature; she wishes for his incarnation in the former phrase, and in this, that it might appear to be true and real; of which his conception and birth, his being the child born, aud the infant of days, his eating butter aud honey, aud suckiug the breasts of his mother, were sufficient indications. Or, 2. The near relatiou Christ stands in to his church, being a brotiier by the mother's side; which relation is accounted the nearest, and the aflection of such an one is also the strongest; of which we have an iustance in the case of Joseph, to whomKeuben, Judah, Simeon, &c., were brethreu, though only by his father's side; and to whom he had a brotherly love, but not so strong an affection as he had to Benjumin, his mother's son; who was such a brother that had sucked the breasts of his mother, as may be seen in Gen. xliii. 29, 30, 34, such a brother, so nearly related, and of sueh au affection, the church wisheth for.
2ndly. It may also be inquired who is meant by her mother: and this may be, either the church, who may be called so, on the account of the many converts which are born in her: thus Zion is said to travail in birth, and bring forth children, Isa. Ixvi. 8; and the Gentile church is said to be the mother of many, Isa. liv. I, and regenerate souls are frequently called the church's children, in that prophecy; or else, by her mother, we are to understand the covenant of grace, " the Jerusalem which is above, which is the mother of us all," Gal. iv. 26, for every converted soul is the birth of an everlasting covenant; hence such are called, in Rom. ix. 8, the children of the promise; and it is no unusual phrase with the Jews, to call themselves the children of the covenant.
3rdly. By sucking the breasts of her mother, may be meant, either, 1. The enjoyment of the grace and blessings of the everlasting covenant; so this phrase of sucking the breasts is used for the enjoyment of blessings, Isa. Ix. 16, and in this sense Christ may be truly said to suck the breasts of her mother; for all grace is in his hands; every blessing of the covenant he is in possession of; we have all our grace from him, and are blessed with all spiritual blessings only in him. Or else, 2. By these breasts may be meant the word and ordinances; vi'hich are breasts of consolation to believers, in whose hearts Christ is formed; so that when they suck the breasts, and are nourished with the sincere milk of the word, and grow thereby, Christ may be said to suck of them, and be nourished by them. Or else, 3. This phrase may be expressive of that familiar intercourse and delightful communion which is between Christ and his church; which is frequently expressed by eating, feasting, and supping together; see chap. v. 1, and Rev. iii. 20.
II. The next thing in the words, is the church's resolution to kiss Christ, whenever she found him without: in which may be observed, 1st. The resolution itself, to kiss him. 2ndly. The time when she would put this into practice, " when I should find thee." 3rdly. The place where she would do this, and that is, without.
1st. We may consider the resolution itself, which is to kiss him; which is no other than what was her duty to do, and what is eujoined all believers; Psalm ii. 12, " Kiss the son, lest he be angry." "Which may be understood these several ways: 1. There is a kiss of approbation; in this sense the word is used, Prov. xxiv. 26, "Every man shall kiss his lips, that giveth a right answer;" that is, shall approve his sayings, and highly extol and commend him for them: Christ is a person to be liked and approved, being " altogether lovely, and the chiefest among ten thousands;" and so he is by every believer; there is none in heaven or earth, that is so much valued by them as he is; they count all things but loss and dung, in comparison of him; they approve of him as their Surety and Saviour, and esteem him in every character and relation he stands in to them. 2. There is a kiss of love and atfection, which is used by friends and relations, and that either at meeting or parting; thus the prodigal's father fell on his neck and kissed him, when he met him; as did Paul's friends, at parting with him; which kiss of charity, or love, was much used among the primitive saints; and with such a kiss as this, the church kisses Christ, whom she dearly loves, and has the strongest affection for, arising from his love and loveliness: as Christ's kisses, in chap, i. 2, are the lettiugs out and manifestation of his love to the church; so the church's lips are the lettings forth and manifestations of her love to him: with such a kiss as this, the poor woman kissed Christ, in Luke vii. 38, who " began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment; for she loved much," much being forgiven her. 3. There is also a kiss of faith and dependence; and then may souls be said to kiss Christ, when they, as perishing creatures, come and venture their all upon him, give up themselves to him, resolving to have no other Saviour but him; when they can roll themselves on him, relying on his grace, trusting to his righteousness; when, whilst they are coming out of the wilderness, are leaning upon their beloved; and more especially when they embrace him in the arms of faith, and say, with Thomas, " My Lord and ray God." 4. There is a kiss of homage and subjection; so kissing the king's hand, as it is an instance of his grace and favour to his subjects to permit them to do it, so it is a token of their subjection to him; thus Samuel anointed Saul, and kissed him, 1 Sam. x. 1, which former act was a declaring him king, the latter an instance of his subjection to him: thus souls may be said to kiss Christ, when they acknowledge him to be their Lord and Kiug, and submit to his laws and ordinances, refusing subjection to sio, Satan, and the world. 5. There is a kiss of worship and adoration: the custom of kissing idols very early prevailed among idolatrous people; thus Baal's worshippers kissed him, 1 Kings xix. 18, as did also the worshippers of Jeroboam's calves, Hosea xiii. 2, so kissing the hand at the sight of the sun or moon, was esteemed an act of adoration of them iu Job's time, chap. xxxi. 26, 27; in the same sense it may be used here; for as Christ is the believer's Lord, he ought to worship him; and that not with a mere civil worship, which may be given to creatures, but with that religious adoration which ought to be given to the Most High God; for " all men should honour the Son, as they honour the I'ather." When therefore the church or onv believer signify their love and liking to Christ, exercise faith upon him,! it. Now this opinion of hers might arise, 1. From subject themselves unto him, and give him all due worship and adoration, as well as make an open profession of him, then may they be said to kiss him. But,
2ndly. She declares the time when she would do this; and that is when she found him: From whence may be observed, 1. That Christ may be sometimes absent from his church and people, which is a very great affliction to them. 2. That they cannot be easy without him, but will be earnestly desirous of his company, but seek for him until they find him, as may be learned from the case of the chiuxh, in chap. iii. 1 — 3. 3. That finding Christ, is the comfortable enjoyment of his presence; it is souls having nearness to him, and sensible communion with him; which is the time that they can come so near to him as to kiss him.
Brdly. The place where she would do this, and that is, without: by which may be meant, either, 1. The Gentile world, which was without, the land of Judea; the inhabitants of which are said to be without afar ofl', aliens from the commonwealth of Israel, strangers to the covenants of promise, and without hope, and God and Christ in the world; so that it may be expressive of her desire to find Christ in the Gentile world, and how much her love and affections would be drawn out to hira on that account. Or, 2. By without, or in the street,^ as it may be rendered, may be meant the public ordinances, where wisdom cries, Prov. i. 20, and where the church sought Christ, chap. iii. 2, and wherefinding him, she owns him, gives him homage and adoration, and lets out her affection to him. Or, 3. It may point out the way, and manner in which she sought him, as well as the place where, which was by going out of herself: Christ is not to be found within but without; believers " go in and out, and so find pasture, food, and comfort. Or, 4. By it may be meant any opm or public place, where she should not be ashamed to own his person, Gospel, ordinances, cause, and interest; for those who are ashamed of him and his words before men, he will be ashamed of before his Father and his angels, Mark viii. 38. Or, 5. By her finding him and kissing him without, may be meant her going forth to meet him, claiming her interest in him, and signifying her affection to him, before men and angels, at his second coming; see Matt. XXV. 6.
III. The opinion which she had entertained that she should not be despised and reproached for such an act as this; yea, " I should not be despised; or, they,wonld not despise me;"^ that is, the people of the land, as the Targum paraphrases
/u€, Sept. and jam me nemo despitiat, Vulgate Latin the relation Christ stood in to her as a brother; for how unseemly and immodest soever it might be for a maiden in the the streets to kiss a stranger, or one not related to her: yet nobody would reproach her for using this freedom with an own brother; which would be accounted as a chaste and a harmless action in her, as if slie had taken a sucking child out of the nurse's arms, and kissed it; no more immodest and unbecoming is this act of the church's; and therefore she concludes, that she should not be despised for it. 2. From the reception she believed that she should meet with from Christ; who would not turn away his face from her, when she made such an offer to him; which would occasion shame and blushing in her, and others to laugh at her; but she was well assured of the contrary, and that it would be kindly accepted by him. 3. From her having so good an husband as Christ; which might be kn\jvvu by this familiarity between them; and whom she had no reason to be ashamed of, nor others to despise her for having none: not to have a husband, being matter of reproach in those days; see Isa. iv. 1, and liv. 4, 5. 4. From her prospect of future frnitfuluess; she doubted not but that by being married to such a husband, she should bring forth fruit unto God, and so not be despised for being barren and unfruitful; it being accounted reproachful to be so: see I Sara. i. 6. 5. It may be expressive of her great love to Christ, and of her boldness and confidence iu owning and professing him, without either fear or shame,^ before men and angels; she knew that she could not be justly despised and reproached for it; and if she was, she did not value it. 6. She may have respect to those apprehensions which tiie wicked will have of the saints in the last day, however mem and despicable the saints may appear to the wicked now, being iu a state of imperfection, loaded with reproaches, and attended with a variety of sorrows; yet they will appear otherwise, and that in their apprehensions too another day, when they would be glad to change places and conditions with them; though Lazarus was despised when he lay in his sores at the rich man's gate, yet he was not when in Abraham's bosom. Thus the church might conclude that how much soever she may be despised now for owning and professing Christ, yet she should not, when she should go forth to meet him at his second coming, and be set at his right-hand in gold of Ophir.
Verse 2. I would lead thee and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine, of the juice of my •pomegranate.
version; etiam non coutemnant me, Montanu*; and non faciant contumeliam mihi, Cocceius, neque vero me despicicnt, Tigurinc version; etiam non conten:- nerent me, Brightman, Marckius. « Audacem
These are still the words of the church, discovering the resolutions and desires of her heart after communion with Christ, and a discharge of her duty to him: iu which may he observed,
I. Her resolution to " lead and bring him into her mother's house."
II. Her expectation of receiving instruction there •, " who would instruct me."
III. The entertainment she promises to give him; " I would cause thee to drink of spiced wine, of the juice of my pomegranate."
I. She resolves to lead and bring him into her " mother's house;" wherein may be considered, 1st. What may be intended in those acts of leading and bringing. 2ndly. What by her " mother's house," whither she should lead him, and into which she would introduce him.
1st. It will be proper to consider what those acts of leading and bringing intend. We frequently read of Christ's leading his church and people; but never, as I remember, but in this place, of the church's leading Christ: Christ kads his church as a king does his subjects, or as a general does his army; for he is given to be a Leader and a Commander to the people; which he performs, by ruling them with wholesome laws, and protecting them in their rights and liberties from all their enemies: thus, Deut. xxxii. 12, "the Lord alone did lead Israel of old, and there was no strange god with them;" thus David, Psalm Ixxviii. 72, the type of Christ, fed the same people, " according to the integrity of his heart, and guided them by the skilfulness of his hands:" He leads them also as a shepherd does his flock, gently, as they are able to bear it, to suitable pastures, and proper resting-places; and likewise as a master does his scholars, leading them by his Spirit into all truth, and showing them the fulness and glory of the everlasting covenant: moreover, Christ leads his people, as a guide does a stranger; for they know not the way everlasting themselves, and therefore commit themselves to his guidance and conduct; who, tliough he leads often iu rough paths, yet always iu a right way, to the city of their habitation: likewise he leads them, as a nurse does her child; taking them by the hand, he teaches them to walk by faith, and leads them into their Father's presence; and also as an husband leads his wife, when he brings her home, introduces her into his house, consummates the marriage, and makes her a partner of all his goods; hence the phrase, dncere uxorem, to lead a wife, is used to express the act of marriage: thus it appears to be no very difficult matter to understand how Christ may be said to lead his church; but how she may be said to lead him, does not appear so manifest and easy. Tlie act seems to import these following things: 1. Tiiat she used much familiarity with Christ; for, for one person to take another by the hand and lead along, discovers this: Christ allows his church much freedom with him; which she may make much use of, without incurring the reproach and scandal of forwardness or immodesty; seeing it is her, own brother, nay, her own husband, whom she thus treats. 2. It shows much tender love, affection, and respect, to Christ; as also a welcome of him to her mother's house: thus friends and relations show their respect and affection to each other, and a hearty reception of them into their houses, by taking them by the hand, and leading them in. 3. It also denotes honour given to Christ by her, becoming liis stateliness and majesty; thus kings and great persons are usually led: she treats him according to high station, as she is in Psalm xlv. 14, 15, and leads him along, as kings and conquerors are led, when they march in triumph. 4. All this is done by prayer and entreaty in the exercise of faith: Christ is easily prevailed upon by his church, through the exercise of faith in prayer; he is, if I may be allowed the expression, to be led any way by believers, in things which are consistent with his revealed will, and what will make for their good and his glory.
Much in the same sense are we to understand the other act of bringing; which, (1.) On her part may denote the strength of faith in prayer; which held him, and would not let him go, until she had brought him into her "mother's house:" like Jacob of old, who, when the angel said to him. Gen; xxxii. 26, " 'let me go, for the day breaketh," answered, " 1 will not let thee go, except thou bless me:" thus, James v. 16, " the efifectual fervent prayer of a righteous man availeth much." (2.) On his part much condescension, in allowing such mean and worthless creatures, as believers in themselves are, to take him by the hand, lead him along, and bring him where they would have him.
2ndly. The next thing to be inquired into, is, what is meant by lier " mother's house," where she desired to bring him: which may be expressive, 1. Of her desire to have the marriage consummated; the introduction of the bride and bridegroom into tJifiir house, being the last and finishing ceremony of marriage; thus it is said of Isaac, Gen. xxiv. 67, that "he brought Rebekah into his mother Sarah's tent, and she became his wife:" agreeable to this ceremony, the church expresses herself here; only here is this difference, that it was usual for the bridegroom to lead aud bring his bride into his " mother's house;" but here the church promises to lead Christ to her mother's house; Christ and the church's mother being one and the same. 2. Of her desire to have the knowledge of Christ spread among her near relations, those of her mother's house; for nothing is more common than for persons, when they are converted themselves, to desire the conversion of their near relatives; an instance of which may be observed in the apostle Paul, Rom. ix. 1 — 3. 3. Of her desire to enjoy his presence in the church, which may be meaut by her " mother's house;" for the catholic and invisible church, or " the general assembly and church of the firstborn, which are written in heaven," may be said to-be the mother to the visible church on earth in any age of the world; for this is " the Jerusalem which is above, which is the mother of us tdl;" as may also the visible church ou earth be to the several particular and congregated churches; and every particular and congregated church may be said to be the mother of particular believers, or converted persons: so that, (1.) The church is their mother's house, where they are begotten and born again; for " of Ziou it shall be said, this and that man was born in her," Psalm Ixxxvii. 5. (2.) Where they are educated and brought up; for Zion's children, as they are born in her, so they are nursed at her side, Isa. k. 4. (3.) For which they have a great deal of zeal and affection, as persons usually have for the place of their nativity and education; and this in imitation of, and conformity to Christ; of whom it is said, that " the zeal of God's house had eaten him up," Psaim Ixix. 9. (4.) AYhere they take much pleasure and delight to be; are glad when asked to go up unto it: because there they meet with the presence of Christ, receive instructions from him, and are employed in delightful service by him. (5.) This is not only the church's mother's house, but also Christ's Father's house; nay, his own house; which might be an inducement to him to go along with her; see John ii. 16, Heb. iii. 6.
The reasons which might induce her to desire and endeavour the introduction of him in her mother's house, may be such as these: 1. That she might eujoy free aud uninterrupted communion with him; which end was attained by her, as appears from the folldtving verse. 2. That others, even tjiose of her mother's house, might have the benefit of Christ's presence and company, as well as herself; which shows hereto be of a free, noble, aud public spirit: like those saints, in ] John i. 3, who were concerned for the comfortable wellbeing of others, as well as of themselves. 3. That the ordinances of her mother's house might be blessed unto her; for she knew full well that those breast^ of consolation would be but dry breasts without his presence, and, like the mantle of Elijah, be of little service and usefulness, without the Lord God himself. 4. That she might be assisted by him in the service of the house: there are a great many works of faith and holiuess to be performed herein, which she knew she was not able to do of herself; but that through Christ strengthening her, she could do all things.
II. She expected instruction in her mother's house, upon the bringing of him there; and this she expected either from her, or eke from him; for the word in the Hebrew text will bear a reading which will suit either sense.
1st. They may be read, " who teacheth me;"'' referring it to her mother, who would do so; so Junius and Tremellius read them, to which our version agrees, and which is also favoured by R. Aben Ezra. From whence may be observed, 1. That the church is a school of instruction, where souls are instructed in the ways of Christ, in the doctrines of the Gospel, and in all the duties of religion; both how to carry themselves in the church, and how to behave themselves agreeably to Christ, in all acts of luve and obedience to him; which she may here have chiefly a regard unto: it seems to be an allusion to a grave and prudent woman, who, taking her new-married daughter apart by herself, teaches her how to behave herself towards her husband, that so she may have his affections, and live comfortably and happily with him: some such instructions the church expected from her mother. 2. That the greatest believers are not above instruction, and the means of it; but count it a mercy to have both the one and the other; some persons who know nothing as they ought to know, think they know every thing better than others; and therefore are above ordinances, despise instruction, and contemn the miaistry of the word; but those who know most of themselves and of Christ Jesus, desire to know more, value the means of instruction, and make use of the ordinances of the Gospel to improve therein: the difference of these two sorts of persons may be seen in Prov. ix. 8, 9.
2ndly. The words may be rendered, " thou shalt instruct me,'" meaning Christ; and this sense is favoured by the Targum upon the place, and is followed by many interpreters: for though the church is the school, aud ordinances are ihe means of instruction; yet Christ is the Teacher, who teacheth as none else can.: this the church knew, aud therefore expected instruction from him in her mother's house; being there in the way of her duty, where persons may more reasonably look for it. Now when Christ and the church are in their mother's house together, he instructs her, and shows her her interest in all the goods of the house: acquaints her with her work and duty, and how she ought to behave herself towards him; he gives some such marriage-precepts as those iu Psalm xlv. 10, 11, " Hearken, 0 daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the king greatly desire thy beauty; he is thy Lord, and worship thou him:" He informs her what respect and affection, homage and obedience, he expected from her; aud that she should not now hanker after her own kindred and relations, being married unto him.
Now Christ teaches and instructs his church and people many ways: as, 1. By his Spirit; who being sent by him, teaches them all things, goes before them, and leads them into all truth, as it is iu Jesus, John xiv. 26, and xvi. 13. 2. By his ministers; who are both fathers and instructors to Christ's babes; and therefore are called " pastors and teachers:" pastors, as thL'y have the oversight of the flock; and teachers, as they are the instructors in Christ's school. 3. By the scriptures; which " are profitable for doctrine, for reproof, for correction, for instruction in righteousness;" for there is nothing written there, whether promises or doctrines, words of advice and direction, or of exhortation and comfort, but what is " written for our learning; that we through patience and comfort of the scriptures, might have hope," 2 Tim. iii. 16, Rom. xv. 4. 4. By his ordinances; for as in his church he teaches men his ways, so he teaches them by them, and in their waiting and attending on them. 5. By afilictive providences; he sometimes takes the rod, and makes use of that to promote his people's learning, when need requires; and, "blessed is the man whom he chasteneth," and thereby teacheth out of his law, Psalm xciv. 1 2.
III. She promises him a noble entertainment; I " would cause thee to drink of spiced wine, of the juice of my pomegranate;" some think, here is an allusion to a custom at marriage; when a cup of wine, after a benediction of it, was given to the new-married couple, who both drank of it;'' and in some places, the custom was' for a young woman to bring in a cup of wine, all her lovers being present, and deliver it iuto the hand of him she fixed on to be her bridegroom; and by this action declared him to be so: and so here the church, by proposing to give to Christ a cup of her spiced wine, as the Vulgate Latin version renders it, declared him, and acknowledged him to be her husband. This is a different kind of entertainment, than what the old synagogue gave Christ; who, when she found him in the street, did not kiss him, showed no respect to him, made no profession of him, nor did she exercise any faith upon him, nay, despised those who did so; she was far from leading aud bringing him into the temple, which the Jews'" here understand by her mother's house, that she thrust him out of it, and gave him gall for his meat, and in his thirst gave him vinegar to drink; or, as one of the evangelists says, Mark xv. 23, " w'ine mingled with myrrh;" which, though it is of a sweet smell, yet is of a bitter taste: but the church here promises him spiced wine, such as was accounted the most pleasant and agreeable; and" the juice of her pomegranate,"
for her plants were au orchard of pomegranates; from the fruit ot which a delightful juice is squeezed, of which is made a pleasant wine; and the word which is here translated juice, signifies most"* sweet, or new wine; aud so it is rendered iu Isa. xlix. 26, Joel i. 5, Amos ix. 13. Pliny" speaks of a wine made of pomegranates, which he calls rhoites: mention is also made of it in the Talmud,P and by Maimonides -.'i there was a city in the tribe of Dan, called Gath-rimmon, Josh. xxi. 24, " the wino-press of the pomegranate," or where they made pomegranate-wine; and the word here used comes from one which signifies to force, squeeze, or trade under; see Mai. iv. 3; spiced wine was much used by the ancients; it was thought less inebriating;"■ and therefore they sometimes put into their wine myrrh and calamus, and other spices;* sometimes it was a mixture of old wine, water, and balsam; and of wine, honey, and pepper;' sometimes wine aud honey." These sorts of wine were no doubt accounted the best, and therefore she resolves to treat Christ with them: by which may be intended, 1. The richness and plenty of this entertamment; a banquet of wine being accounted the richest banquet; hence the provisions of grace under the gospel, are represented by it, Isa. xxv. 6, as are also the joys of heaven. Matt. xxvi. 29; but here these metaphorical phrases intend the graces of God's people; which, when in exercise, are preferred by Christ to the richest wine. 2. The variety of it; here are spiced wine, and wine of pomegranates, different sorts of wine; which are expressive of the various graces of the Spirit, which are implanted in the hearts of Christ's people. 3. The delight and pleasure which Christ takes therein; for even one single grace, even that of love, is said to be " better than wine, aud the smell" of such ointments than all spices; which delight and pleasure is expressed by his drinking of it; see chap. iv. 10, aud v. 1. With the Hebrew writers,'' pomegranates are said to be a symbol of concord: the tree was sacred to love.*
Verse 3. His left hand should be under my head, and his right hand should embrace me.
These words may be considered, either, 1. As a petition thatit might be so, and be read thus, " let his left hand be under my head,"'' &c; a phrase used by lovers,'^ and here repeated in this song. Or, 2. As expressing her faith, that it should be so; which sense is favoured by our version. Or, 3. As declaring her jiresent enjoyment of
"> Targuni and B. Solom. Jarclii in loc.
" '3TDT CCJJQ and mustum malorum granatorum meorum, Vulgate Latin version; de uuisto mali punici meo, Cocceius; de vino dulci mali granati mei, Montanus. " Lib. 14. c. IU.
the mercy which she had been seeking for, and had faith in; and so be read, a« in chap. ii. 6, where they are more largely explained.
Verse 4. / charge you, 0 daughters of Jerusahin, that ye stir not up, nor awake my love, until he please. These words are either the words of Christ or of his church; who, having the presence and company of, and enjoying communion with each other, forbid all interruption, as has been observed on chap. ii. 7, where the same words are used, as they are also in chap. iii. 5, but with this difference: 1. The phrase, " by the roes and by the hinds of the field," which is used in the two former texts, is here omitted; not because there is less vehemency and earnestness in this charge than iu tlie former: for, 2. There is also a difference in the form of expostulation, which seems rather to express her earnestness the more; for the words may be rendered thus, " Why will ye stir up, and why will ye awake?"* &c., which seems to imply as if she is apprehensive that they were about to do it, and that there was no danger of it; as also that it was an unreasonable tliiag in them to do it; and what would be every way as prejudicial to them as it would be to her; and therefore they ought to be careful, as well as herself, not to disturb him, nor provoke him to depart -. the allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaked and stirring up from it:'' the church would not have her beloved awaked by them iu such a manner.
Verse 5. (Who is this that cometh tip from the wilderness, leaning upon het beloved i") I raised thee up under the apple-tree; there thy mother brought thee forth, there she brought thee forth that baie thee.
I. A question put by way of admiration, concerning the church, who is here described: 1st. By her ascent out of the wilderness. 2ndly. By her posture in coming up from thence; " leaning upon her beloved."
II. Some things asserted, either by Christ or by his chnrch; " I raised thee up," &c.
I. Here is a question put by way of admiration, " Who is this," &c. Not by the angels, as some'^ think; though it is true, they admire the grace that is bestowed upon mortal men, and rejoice at the faith and conversion of sinners; but it is much more likely that these are the words of the daughters of Jerusalem; who being strictly charged, in the former verse, to give no disturbance to Christ and his church, who were enjoying communion and fellowship with each other; look more earnestly at her, whom Christ had so much honoured and indulged with such earnestness to himself, at which they seem astonislied and surprised. Though others'* have considered them as the words of the Jewish church, wondering at the conversion of the Gentiles, and their sudden reception into the embraces of Christ. Others'^ have taken them to be the words of the bride herself, declaring what Christ said to her when he first met her, as she was coming up from the wilderness; or else, expressing her great love and affection to Clirist, which appeared by her coming out of the wilderness, forsaking all for him, encountering with all difiBculties, running all risks, that she might enjoy his company; and therefore says, " Who is this," &c., or where is there another that has done the like, or shown the like love to him as I have done? which is not to be understood as though she boasted in herself; for she acknowledges, that it was by his grace and strength that she had been enabled to do this, which is expressed in the very next words, " leaning upon her beloved;" for she could never have been able to come up from the wilderness bad she not had his arm to lean upon. Though they seem rather to be the words of Christ himself; not as being ignorant of her, or as not knowing who she was; but as admiring at the graces of his Spirit in her, and especially that of faith, signified by her " leaning on her beloved;" as he had admired her love and affections to him, iu a like form of speech, in chap. iii. 6, which are there compared to " pillars of smoke."
The person who is here inquired of and wondered at, is either the Gentile church, which, before the Gospel was brought thither, was much like a desert aud wilderness; to which it is frequently compared iu the prophecies of Isaiah; see chap, xxxii. 15, 16, and xxxv. I, 6, and her coming out of the wilderness, may signify her conversion to the faith of Christ: or else, the springing up of a new church may be here intended; and, because an Arabic word is here made use of, Brightman thiuks it intends the conversion of the eastern part of the world, Arabia, Persia, Egypt, Assyria, and refers it to the prophecy in Isa. xix. 23 — 25, though rather the bride, who is all along spoken of in this song, is here meant; who had attained to a greater degree of faith, aud had larger experiences of Christ's love, aud was allowed a more intimate communion with him; and is described here,
1st. By her a.>cent from the wilderness. The Septuagint read the words thus, " Who is it that cometh up in white,' or clothed iu white?" though there is nothing in the Hebrew test to favour
• mynnm ITrn no Quid e.xcitaietis, aut quid expergL'faceretis? Junius, Brightman; Quid expergefactitis and quid excitatis? Coecems. Quid excitabitis, and quid expergefacietis? Mercerus; Cur sUfCitabitis, cur cvigilare faoietis? Montanuf, such a version; yet this appears to be the apparel of the church in other places, especially in the book of the Revelation, chap. iii. 4, 5, and six. 8; where she is said to he " arrayed in tine linen, clean and white;" which fine linen is said to be " the righteousness of the saints," &c., that which Christ has wrought out for them, and is by an act of God's grace imputed by them; for their own righteousness doth not deserve the name of " fine linen, clean and white;" that being at best but as " filthy rags, and as an unclean thing." Bat the words are better rendered, " Who is this that Cometh up from the wilderness?" by which may be intended, either, her conversion from a state of nature, her being called and chosen out of the world; or her deliverance out of some great afiBiction; as the saints are said to " come out of great tribulation," Rev. vii. 14. But of all this, see more on chap. iii. 6.
2ndly. She is described by her posture, in this her ascent out of the wilderness, " leaning upon her beloved;" which is expressive of much confidence in him, and familiarity with him; which she was allowed by him to use, and which she might without justly incurring either shame or reproach; for he, on whose arm she leaned, stood in a near relation to her, being both her husband aftd her brother. The word translated leaning^ is only used in this place, and is differently rendered: 1. Some, among which are many Jewish interpreters,^ from the use of the word in the Arabic language, render it, joining or associating, o;* cleaving to her beloved: the church had given up herself to Christ, to be his for ever; was resolved, through grace to abide with him, and to go with him, whithersoever he went: that act of faith in God's people, which in the New Testament, 2 Cor. viii. 5, is expressed by a giving up of themselves to the Lord, to serve, honour, and glorify his name, is frequently expressed in the Old Testament, Isa. Ivi. 3, 6, Jer. 1. 5, by a joining of tliemselves unto him; which, when they have done, they cleave unto him with full " purpose of heart:" resolving, with Ruth, that where he goes, they will go; where he lodges, they will lodge; that his people shall be their people, and his God their God; nay, that in the strength of his grace, they will abide with him, and by his interest even unto death. 2. Others read the words thus, rejoicing or delighting herself " in her beloved;"'' which sense the Vulgate Latin seems to have a regard to, as well as expresses the sense of our version, by reading the words thus, deliciis affluens, imiixastiper dilecium suum, " flowing with delights, leaning upon her beloved;" as does also the Targum, which thus paraphrases the words, " and they shall delight themselves in the mercy of the Lord:" Christ and his church take mutual delight and pleasure in each other, as she is fair and pleasant for delights in his esteem, so he is in hers; saints delight themselves much in taking a view of his personal glory, in his comparable beauty, transcendent excellencies, inexhaustible fulness, and unsearchable riches; it is not only their duty to " rejoice in the Lord always;" but this interwoven in the very make, frame, and constitution of their souls, as renewed by grace: hence they are said to be, " the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," Phil. iii. 3. 3. The Septuagint render it, " strengthening herself upon her beloved," that is, being conscious of her own weakness and inability to perform the duties of religion, withstand the temptations of Satan, escape the snares of this world, and hold on and continue in her Christian race, she applied herself to Christ: in whom she saw both " righteousness and strength " for her; and from whom she received both; the one as her clothing, the other as her armour; the one as her title for glory, the other to enable her to hold out until she arrived thither, 4. Others translate the words, thus, " casting herself upon her beloved:"'' sensible souls will cast themselves at the feet of Christ for mercy, and into the arms of Christ for safety, shelter, and security; they will cast their burdens upon the Lord, to be eased from them by him, who has promised to sustain them: and they will cast their care upon him, kuowing that he careth for them; nay, they will venture their souls upon him, and commit the whole affair of their salvation to hjm; as undoubtedly the church did here. 5. Our version reads it, leaning on her beloved;"i which is the use of the word in the Ethiopic language:™ confidence and trust in our own strength, wisdom, and righteousness, is sometimes expressed by leaning thereunto, as in Job xviii. IB, Prov. iii. 5; and so is faith in our Lord Jesus Christ, by leaning on him; see Isa. 1. 10. By faith believers lean upon Christ's person, for their acceptance with God; upon his righteousuess, for their justification before him; upon his fulness, for every day's supply; and unto his blood, for pardon and cleansing: who is such a staff or prop as will never deceive them: upon which they may venture to lay the whole stress of their salvation, as it seems the church did here. The attitude in which the church was seen, seems to be this: she appeared coming up from the wilderness, arm in arm with her beloved, her arm under iiis arm-hole; for a word from this here used, signifies " the arm-hole;"" which was expressive of great freedom, familiarity, and fellowship with
Vulg, Lat. vers. '' Injiciens se super dilectuni her beloved, and of her close affection to him, firm trust in him, and dependance on him.
II. Iq the following part of this text are some things asserted; either by Clirist concerning his church, or else by the church concerning Christ; " I raised thee up under the apple-tree," &c. These words may be considered as the words of Christ ■," showing by whom and by what means the church was raised out of her former mean condition, and was brought to that honour and dignity which she nou-' enjoyed.
1st. Says he, I raised thee up under the appletree: which may cither intend the work of faith and conversion, which is the quickening or raising up a soul that is dead in trespasses and sins unto a newness of life; or else, the awakening of a sleepy and drowsy saint. If we consider the words in the former sense, they will lead us to observe, 1. The state and condition that the church was in before conversion; which Christ, it may be, remarks unto her, to teach her humility, that she migiit not be puffed up with spiritual pride, and forget what she once was; she was dead in sin, and must have continued so, had not Christ raised her up; she was like the wretched infant, in Ezek. xvi. 6, which was " cast out in the open field, to the loatliing of its person in the day that it was born; in which condition Christ found her, being like a new born infant, tiirown under an apple-tree, and there left naked and helpless; where he took compassion upon, and said unto her, whilst in her blood, live: moreover, some regard may be had in this place unto the manner how she came to be in this condition; which was through Adam and Eve's eating the forbidden fruit, which some have thought to be the apple; whereby " sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned," Rom. v, 12. 2. That the work of faith and conversio^i is a resurrection from the dead; which for ever secures persons from being hurt bv the second death; see John v. 25, Rev. ii. 11. 3. That this work belongs to Christ, is performed by him, and the glory of it to be given to him; " I raised thee up," &c.; this work cannot be effected by the free-will and power of man, bui by the mighty and efficacious grace of Christ; hence lie is said to be the resurrection and the life, John xi. 25. No less a person than he, who said to Lazarus, come forth, can raise dead sinners; and no less a power must be exerted in doing this work, than was in the resurrection of Christ's dead body; see Eph. i. 19. 4. Christ's doing of this work upon the hearts of his people, is a very great indication of his love to them; he speaks of it here as a peculiar favour done to his church; see Eph. ii. 4, Jer. xxxi. 3. But,
If we understand these words of the awakening of her when asleep, they may teach us the following things. I. That slie was fallen asleep; which and Tres Patres in lb. Fotiot and p Genet ix is often used for a is sometimes the case of God's own people, as in chap. V. 2. 2. That this befel her when she was under the ordinances, under the shadow of the apple-tree, chap. ii. 3. 3. That Christ will not suffer his people to continue so; but will, by some means or other, awake them out of it.
2ndly. He says, that there her mother brought her forth, P &c. Here he expresses lier conversion by a regeneration, as he had before by a resurrection; by both which names it is very well known in the New Testament; which work, though it is eifected by the grace and Spirit of God, yet the ministry of the word and ordinauces are the instrumental means thereof, which Christ has placed, continues, and blesses in his church for that end.
But the words seem rather to be the words of the church,'' speaking these things concerning Christ; for though there is nothing in our version to determine the sense this way, yet the suffixes in the Hebrew text being of the masculine gender, manifestly show that they are spoken of a man, and not of a woman. And,
1st. The church says, that she raised Christ up under the apple-tree; that is, she sitting under the ordinances of the gospel, which arc the shadow of the apple-tree, to which Christ is compared in chap. ii. 3, and finding no communion with him, he being as it were asleep all the while, did, by earnest prayer and entreaty, at length raise him up; so that she enjoyed a large degree of nearness to him, and familiarity with him.
2ndly. That there his mother, which is the church and every true believer; see chap. iii. 11, and Matt. xii. 50, brought him forth: as did, 1. The Old Testament-church, who long waited for him, and was often in pain, as a woman with child, on that account, until this man-child was born; which was at length accomplished, to the joy of all those who w^aited for the consolation of Israel. 2. With much pain did the aposUes bring Christ forth into the Gentile world, by professing him, preaching his gospel, and suffering for his sake: thus did they travail in birth, until Christ was formed in the hearts of men. 3. It is with much pain, even like that of a woman in travail, that the new birth, or the work of regeneration on the heart, which is no other than Christ formed there, is wrought; all, more or less-, who are called by grace, pass under a work of the law, which is a killing letter; which puts the soul to a great deal of pain; pricks it to the heart, and makes it cry out, What shall I do to be saved? 4. The New- Testament church, which is also Christ's mother, in the exercise of faith and prayer, is waiting for his second coming; nay, is not only looking for, it, but is hastening to it; is uneasy, and as it were like a woman in travail, until he makes his appearance; which lie will shorlly do, through the incessant and continued cries and entreaties of his people: aud this may be the reason why the phrase is doubleil;" there thy mother brought thee forth;" that is, the Old Testament church, who waited for his manifestation in the flesh; " there she brought thee fortli that bare thee;" that is the New Testament church, which looks for his second appearance. R. A.ben Ezra interprets these words of the raising, loosing, and bringing forth of the King Messiah, through the prayers and entreaties of the Jews; who fancy that he now lies bound and fast asleep, but will ere loug be awakened and loosed through their prayers, and appear for their deliverance from present exile aud captivity; which is all vain and delusive.
Verse 6. Set me as a seal -upon thine heart, as a seal zipon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement Aame. These words may be considered either as the words of Christ, or of his church. Some'' think that they are the words of Christ expressing his desire to be set as a seal upon the heart and arm of his church; and the argument, reason, or motive, which he makes use of to prevail upon her to grant him this request, is taken from the exceeding greatness of his affection to her; which is compared to the strength of death, the cruelty of the grave, and the vehemency of flaming coals of fire. 1, He makes a request to her, that he might be " set as a seal," both upon her heart and arm: by which he may intend, 1. An inward and abiding principle of love and affection in her towards him: the church's love to Christ is highly valued by him, especially when it comes from the heart; for mere expressions of love, without an inward principle of it in the heart, are not satisfying to him; for what he requires, is, to " love him with all thy heart, and with all thy soul, and with all thy mind;" let us love therefore, not in word, neither in tongue," that is, only " but in deed and in truth;" for this is what he seeks for, and is highly esteemed of by him. 2. A manifestation of this affection to him outwardly; it should not only have a place in our hearts, but also be shown by our actions, which should be in conformity to his will; " for if ye love me," says he, John xiv. 15, " keep my commandments;" Christ should have both our hearts and our hands. 3. A constant remembrance of him, and continual looking to him: as seals worn upon the arm, or in a ring upon the finger, are continually in sight, and put in remembrance whose they are, and whose image they bear; and so would Christ be always in his church's sight and mind; for we should, as David did, " set the Lord always before us," aud contirinally look unto him, which is Loth pleasant and receive from him " grace for grace." 4. A greater likeness to him: confoi'mity to Christ's image is one great end of predestination; which is begun in the hearts of his people by his Spirit; is increased by those transforming views he gives them of the glory of Christ's person; and will be completed in heaven, when they " shall he like him, and see him as he is:" believers have the image of Christ instampcd upon them; for as they "have borne the image of the earthly, they shall also bear the image of the heavenly;" which is, to have Christ set as a seal upon the heart and arm, so as that he leaves an impress of his image there; which conforms both heart and life unto him, and cannot but be desired by him; for every like loves its like. 5. A close adherence to his person. Gospel, cause, and interest; having made an open and public profession of him, we should " cleave to him with full purpose of heart," as Ruth did to Naomi; or as a signet does to a man's right hand on which it is worn. 6. and lastly. In this request of Christ to the church, his design may be, that she might appear to be his, aud only for his use and service; as things are known to be such a man's property by his mark or seal being upon them; so the church is known to be Christ's, by his seal being u])on both her heart and arm; which is himself; who is inwardly received, and outwardly professed by her; for whose use and service all she is and has are; being " a garden inclosed, a spring shut up, a fountain sealed."
II. The argument, reason, or motive, which he makes use of to induce her to take notice of his request, is taken from the ardeucy of his love and affection to her, which is signified by those several following expressions -.
1st. He •declares that his love to her was strong as death: he loved her so, that he died for her; he preferred her to his own life, and chose death rather than to go without her; which is a full proof and evidence of his love to her, aud shows the exceeding greatness of it; for, as in John xv. 13, " Greater love hath no mau than this, that a man lay down his life for his friends;" which may very well be improved by him, as an argument or reason why she should love him again; manifest that love, bear him continually upon her mind, cleave close unto his cause and interest, seek after a nearer conformity to him, as well as reserve herself and all she had for his use and service.
2ndly. He asserts his " jealousy to be cruel as the grave:" by which may be meant, either, 1. His zeal for his church's good and his Father's glory; so this word is sometimes rendered; see Isa. ii. 6, and Ixiii. 15; which zeal of Christ's, like the inexorable, cruel, and devouring grave, consumed his time and strength, and at last his life; as appears from his ov\n words, "the zeal of thine house hath eaten me up," Psalm Ixix. 9.
jirofituule; pleasant, because wc behold him " full He, a« the great prophet in Israel, showed a be- of grace and truih;" and profitable, because we coming zeal for the gospel; which appeared by his warm and livel\' preaching of it; his assiduity and constancy in it, the frequent and wearisome journeys he took to do it; the risks and dangers he ran upon that account; as well as the many miracles he wrought to confirm it, and the care he took to free it from calumnies, aspersions, and prejudices: He likew ise showed the like zeal for the discipline of his Father's house; as is manifest from his severe reflections on human traditions; his asserting the purity of worship to he in Spirit and in truth; as also his frequent inveighings against the vice of professors; as well as his great courage in clearing the temple from the defiiers of it; which heroic action of his is particularly recorded in John ii. 14 — 17; which put the disciples in mind of what was before written of him: moreover, his zeal was no less fervent for the salvation of his people, and the glory of his Father, concerned therein; which plainly discovered itself in his voluntary assumption of human nature, and cheerful submission to the death of the cross on their account. Or else, 2. By it may be meant his vengeance on his and their enemies; and in this sense the word is used, Deut. xxi-x. 20, Isa. lix. 17; what was a day of grace and salvation to his people, was a day of vengeance to his enemies; for no sooner was the year of his redeemed come, hut the day of vengeance was in his heart; which he executed upon them without any mercy, pity, or compassion; his jealousy or vengeance was cruel as the grave; he spared them not: he made an end of sin, abolished death, destroyed Satan, and spoiled principalities and powers. Or else, 3. By it may be meant, the jealousy which he justly entertains of his people's faith in him, love and duty to him, who frequently turn aside from him to other lovers, of which he often complains, being jealous over them with a godly jealousy; which is no other than the height of his love and afi^ection to them; there being nothing that he is more anxiously concerned for and jealous of, than the faith, love, and obedience of his people, lest they should be given to any other.
Srdly. This strong affection of his to his church, he compares to coals of fire, which hath a most vehement flame; by which he would signify the ardency and vehemency of his love; how tottering it was to him, and how uneasy he was until he had given it rent; thus the prophet Jeremy, chap. XX. 9; being reviled and reproached for prophesying in the name of God, made a resolution not to make mention of him, nor speak anymore in his name; but, says he, his word was in mine heart, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay: so Christ's love was like burning coals of fire in his bosom, which gave him much uneasiness until he had given it veut; as appears from Luke lii. 50: I have, says he, a baptism, meaning his death and sufferings, to be baptised with, and how am I straitened, distressed, tortured, and uneasy, till it be accomplished? and now this zeal of Christ's for the salvation of his church, his vengeance upon her enemies, his anxious concern that her faith, love, and obedience, might not be alienated from him; as also his uneasiness until her salvation was accomplished; may well be used by him, as so many arguments, to prevail upon her to grant him the abovesaid request. Thus much for the first sense of the words, as they may be considered as the words of Christ to the church; but the generality of interpreters understand them as the words of the church, requesting of Christ that he would set her as a seal, both upon his heart and arm, because of the greatness of that love which she bore to him; which she compares to death, the grave, and coals of fire: and this I take to be the most genuine sense of them, as being most agreeable to the suflBxes in the Hebrew test; I shall consider it much in the same method as I did the former. And,
First. The church requests of Christ that he would set her, as a seal upon his heart, and as a seal upon his arm: in which she may desire, 1. Nearness to him; as a seal must be near, that is worn next the heart, or upon the arm: the saints are a people near unto the Lord: with respect to union, they are members of his body, of his flesh, and of his bones: Christ and believers are like the old primitive Christians, of one heart and of one soul: and they would be near to him with respect to communion; they would not only, with Job, come even to his seat, but also into his arms; would lie in his bosom; nay, are not content without a place in his heart. 2. She seems to be desirous of abiding in Christ's heart, and that she might be as a signet upon his arm; from whence she might never be removed, but there always continue; of which believers may be assured, though they are often attended with fears about it; for, as in Psalm cxxv. 1, " they that trust in the Lord shall be as mount Zion, which cannot be removed, but abide for ever;" they can never be removed from ofi" Christ's heart, on which they always are; nor out of his arms, in which they are continually inclosed; for " they shall never perish, neither shall any man pluck them out of his hand." 3. She desires a share in his heart's love and afl'ection, and that she might be valued and esteemed by him as a signet upon his right-hand; see Jer. xxii. 24, Hag. ii. 23; for there is nothing more desirable to believers than the love of Christ and the discoveries of it; for his loving-kindness is better than life; may they but have a share iti Christ, an interest in his favour, be but valued and esteemed by him, they care not how they stand in the world's esteem, what they say of ihem, or can do unto them. 4. She seeks for a continuance of his love, which may be depended on; for, '' having loved his own which were in the world, he loved tiiem unto the end," John xiii. 1; Christ's love is like himself.
" the same yesterday, to-day, and for ever;" from whence it is impossible that any separation should ever be made. 5. She also wanted and sought after an assurance of Christ's love, which is the Spirit's work, and is expressed by sealing in scripture; see Eph. i. 13, and iv. 30; which he performs, either more generally, by that work of grace which he has begun, and is carrying on in the hearts of believers; for from his drawing of them to Christ with loving-kindness, they may conclude and be assured of their interest in his everlasting love; or else more particularly, by some special testimony of his, which he bears together with their spirits, that they are the children of God. 6. In this request she likewise presses after a manifestation of his love to her soul, by the arm of his Almighty power, delivering her out of all temptations, and supporting and bearing her'up under all afflictions, trials, and exercises; which had wrought out salvation for her, and plucked her as a brand out of the burning. 7. She desires a continual remembrance of him; and seems to allude to the high-priest, who had the names of the children of Israel engraven, like the engravings of a signet, upon precious stones; which were born by him, both upon his shoulders and upon his heart, for a memorial before the Lord continually; which was typical of Christ,^ our great High-priest, who represented the persons of all the elect upon the cross, and now bears them upon his heart before the throne in heaven; whither he is gone to appear in the presence of God for us. 8. She desires to be always in his sight, and under his care and inspection, as his people always are; for they are graven upon the palms of his hands, and their walls are continually before him: they are as the apple of his eye, his jewels, and peculiar treasure; which he has his eye always upon, and continually watches over, lest they should be lost, or any hurt come unto them.
Secondly. The reason of this request of hers, she declares to be tlie exceeding greatness of her love unto him; which she compares to death for its strength, to the grave for its cruelty, and to burning coals of fire for its insatiable and devouring nature.
1st. She asserts her love to Christ to be as strong as death: the meaning of which is, 1. That as death conquers all, kings and peasants, high and low, rich and poor, bond and free, young and old, weak or strong; there is no disputing his authority, nor controlling his power; but all ranks and degrees of men must, whether they will or no, be subject to him, the king of terrors: so her love to Christ overcame all things, and surmounted all diiJiculties which stood in the way of her enjoying him; she could part with, and bear all or any
• See more of this in my sermon, called, " Levi's Urim and Thummim found with Christ."
and nos cedamus, amori, Virgil. So Plato represents thing for the sake of Christ; father, mother, wife, and children, houses and lands, a good name, credit, and reputation, are nothing to the believer in comparison of Christ, which he cheerfully quits when they stand in competition with him; nay, things that are the most frightful in nature, cannot scare him from Christ, nor separate him from the love of him; such as tribulation, distress, persecution, famine, nakedness, peril, and svvord; nor death itself in its most formidable appearance;' for in all these things he is more than a conqueror, through Christ that has loved him. Perfect love casts out fear; it dreads nothing, runs all risks, encounters and surmounts all difficulties, that it may enjoy the object loved. 2. As her love, like death, had conquered all things, so she herself was conquered by it;" it had wounded her sore; so that she was as oue gasping, panting, dying, just ready to expire, unless she had the sight and enjoyment of him whom she loved. 3. Such was her love to Christ, that death itself was nothing to her, so that she might but win Christ and be found in him • (he book of martyrs furnishes us with many instances of those bold, daring, and heroic lovers, who loved not their lives unto the death, for the sake of Jesus; the most exquisite torments, and most cruel deaths they have been put to, have rather inflamed, than lessened their love to Christ; so that their love to him has not only been as strong, hut even stronger than death. 4. Her meaning may be, that love had so captivated her and worked so powerfully in her, that.she was as a dead carcase, that might be moved and drawn by him whithersoever he pleased; the love of Christ constrained her to live to him, and not to herself; for love, as oue * expresses it, is a kind of a civil death; lovers rather live at the will and pleasure of others whom they love, than at their own; and so the church did here; for a frown, or an angry look or word from Christ, was as death unto her.
2udly. She says, that her jealousy was cruel as the grave; by which may be meant, 1. Jealousy of Christ's love unto her; either as it intends the height of love, love at its aK/j.ri; or else that evil, groundless suspicion of not enjoying another's love, or of having a rival in it, which Solomon calls, Prov. vi. 34, 35," the rage of a man," and may be said to be cruel as the grave; for such an one, " he will not spare in the day of vengeance; he will not regard any ransom; neither will lie rest content, though thou givest many gifts;" now if jealousy is taken in this sense here, it intends those fits of unbelief, which sometimes attend the people of God; who are often jealous of Christ's love to them: and ready to suspect his regard for them; which exceedingly tortures and afflicts them, and must not be reckoned their excellency.
love as the strongest of all things; since that which rules over the strongest of other things, must be the strongest of all; Symposium, p. 1189, I I'M. " Sanctius in loc.
but their weakness; for of all people in the world, they have the least reason to entertain such thoughts of him. 2. By it may be meant the envy of the wicked against the saints, which is very great; for they would, as much as in them lies, deprive them of the common rights and liberties of mankind, as well as debar them the free enjoyment of their religious exercises; which is a great affliction to the people of God; for Prov. xxvii. 4, " wrath is cruel, and anger is outrageous; but who is able to stand before envy, or jealousy?" it is the same word which is here used; iu this sense the Targum or Chaldee paraphrase on our text understands it. Or, 3. By it may be meant her zeal^ for Christ, his gospel, cause, and interest: thus Elijah is said to be, 1 Kings six. 10, jealous for the Lord of hosts, that is, zealously affected to him, and concerned for his glory; which, like the grave, is of a devouring and consuming nature; for, says David, Psalm cxix. 139, " my Zeal hath consumed me, because mine enemies have forgotten thy words;" Virgily gives the epithet of cruel to love.
3rdly. The church expresses the ardency and veheniency of her love to, and zeal for Christ, by comparing them to coals of fire; live coals, such as have their coruscations, which flash and flame, and are bright and vehement; and to these her love may be compired, for the following reasons: 1. In such coals of fire there is light; so there is in the church's love to and zeal for Christ, for though she believes in, and has love for an unseen Christ; yet not for an unknown Christ; for ignote nulla CHpido; her zeal is not a blind, misguided zeal, but is according to knowledge. 2. In such coals, there is heat as well as light: it is true, sometimes the love of God's people waxeth cold, through the prevalency of corruption, and the cares of the world; it is like coals of fire covered with ashes; which seem to have no life nor heat in them; but then at other times it is rekindled and re-inflamed by the Spirit; either under the hearing of the word, or in meditation upon the glory of Christ's person, love, and grace; " my heart," says David, Psal. xxxix. 3, " was hot within me; while I was musing, the fire burned; then spake I with my tongue:" nothing sooner raises it into a flame, than fellowship and communion with Christ Jesus; agreeable to what the disciples said to one another, Luke xxiv. 32, " Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scriptures?" Again, though they are sometimes cold, lukewarm, and indifferent in their frames, yet at other times they are fervent in spirit, serving the Lord. 3. Fire is insatiable;
it is one of those " four things which say not, it is enough," Prov. xxx. 16: so is love; for it would always have more of Christ; it is never satisfied with communion with him; but, like the horse-leech at the vein, continually crying, " Give, Give;" and for the same reason love is compared to death, and jealousy to the grave, in the preceding sentences; see Hab. ii. 5.
Moreover these coals of fire are said to have a most vehement flame; nothing is more common with other writers' than to attribute flame to love, and to call it a fire; and here a most vehement flame is ascribed to it; or, as it is in the Hebrew text the flame of Jah, or Jehovah:" by which is meant, either, (1.) An exceeding great o.t most vehement flame, as oi:r Translators have well reudered it; for when the Hebrews would express the superlative degree, or increase the signification of a word, they sometimes use some one or other of the names of God; as mountains of God, and cedars of God, for most high mountains, and most excellent cedars. Or, (3.) It may mean a flame that is kindled by the Lord;^ for it is by the Spirit of the Lord, who is compared to fire iu scripture, that this flame of love is first kindled in our souls. Or, (3.) It may be in allusion to the fire upon the altar of burnt-offerings, which was always kept alive; and so a fit emblem of love, which is of an abiding nature; see Lev. vi. 12, and ix. 24; and can never be extinguishetl, as is expressed in the following words.
Verse. 7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly he contemned.
In these words are some further commendations of love, which, 1. Is represented as inextinguishable and insuperable; many " waters cannot quench it, neither can the floods drown it."
II. As exceeding valuable and inestimable; " if a man would give all the substance of his house for it, it would utterly be contemned;" which may be understood, either of Christ's love to his church, or of the church's love to Christ; for as these words stand connected with the former, and are spoken by the same person, they must be interpreted the same way; and I shall first consider them as they may be expressive of the excellency of Christ's love: which, r. Is inextinguishable and insuperable: it cannot be quenched by many waters: nor drowned by all the floods.
1st. Of sin and corruption, which have overflowed all humau nature; for " all have sinned and come short of the glory of God:" like a mighty torrent, or rather inundation, has entered into the world, and brought death along with it, upon all the posterity of Adam; it has drowned them in destruction and perdition, as all hurtful and foolish lusts do. Now the elect of God themselves are not exempted from this universal deluge; but though these waters of sin have come into their souls and overrun all the powers and faculties thereof; yet they have not extinguished Christ's love towards them; nor in the least alienated his affections from them: it is true, when he first loved them, he saw them in- all that glory and perfection, which his Father designed to bring them to, and which they will appear in, in another world; yet when the great council was held concerning their redemption, they were presented to him as plunged into the depths of sin and misery; which was so far from setting his heart against them, that it rather moved his pity and compassion for them, and gave him an opportunity of showing the exceeding greatness of his love towards them: for upon this, he readily and cheerfully became their Surety, engaged to assume their nature, lay down his life for them, aud thereby satisfy law and justice in their room and stead; all which agreements were to a tittle made good by him, in the fulness of time, for all the elect of God, notwithstanding their after-fall in Adam, and their actual rebellion against' him, as they appeared upon the stage of the world; nay, though their iuuuraerable evils compassed him about like floods of water, and brought death aud the curse upon him; these being imputed to him, and laid upon him by his Father; and with which, standing charged by divine justice, he suffered to the uttermost that they deserved; yet his love continued the same towards his people; for, " having loved his own which were in the world, he loved them to the end," John xiii. 1. For,
2ndly. By these " waters and floods," may be meant the several afflictions and sufferings which Christ underwent for the sins of his own people; by which they are expressed. Psalm Ixix. 1, 2; where Christ is introduced thus speaking, " Save me, 0 God, for the waters are come in unto my soul; I sink in deep mire, where there is no standing; 1 am come into deep waters, where the floods overflow me." Hence it is, that his sufferings are called a baptism, in Luke xii. 50; under which may be comprehended these following things: I. " The floods of ungodly men," which compassed him about; some of whom reviled him, other spit upon him, others buffeted him, others crucified him, and pierced his hands, feet, and side; yet his love to his people remained firm aud unconquerable: nay, though the whole infernal posse of devils was let loose upon him, and exercised all their rage and cunning; yet as neither " life nor death," that is, all his sufferings, both in life and death, could separate his people from his love: so neither could angels, wicked angels, uor " principalities and powers." 2.
Floods of reproaches were poured into his bosom ou the account of his birth, parentage, and education, his public ministry, the miracles which he wrought, and the free, courteous, and affable conversation he used with sinners. He was spit upon in Pilate's hall, and mocked at when upon the cross in the utmost misery; yet he bore all this " contradiction of sinners against himself," with an uncommon patience; despising nil the shame that attended these reproaches, for the " joy that was set before him," of having all his people with him in glory. 3. The vials of his Father's wrath were also poured forth nponhim; for though, as God's Son, he was always the object of his love, yet, as the sinner's Surety, suffering in their room and stead, he was " cast off aud abhorred;" for God was wroth with his anointed or Messiah; " terrors took hold on him as waters;" when only some few drops of divine wrath fell upon him, he " began to be sore amazed, and to be very heavy; his sonl became exceeding sorrowful unto death; his sweat was as it were great drops of blood falling down to the ground;" then was it that " the waters began to come into his soul," which' kept flowing in until the measure was quite filled up; yet all these waters and floods could not quench or drown his love towards his people; his affections to them, as well as his regard 'to his Father's will in their salvation, continued the same; as appears from those words of his to his Father, in the midst of his agony, " not my will, but thine be done." 4. All the sorrows aud sufferings of Christ, from his cradle to his cross, may be included herein; for his whole life was one continued series of suffering, which ended in an accursed and ignominious death, to which ho voluntarily submitted; that so his people might be set free by justice, and delivered from death and condemnation.
3rdly. As the love of Christ cannot be extinguished and overcome by all the waters aud all the floods of sin and corruption in them, nor by all the sorrows and sufferings which he has undergone in his own person for their sins: so neither can it, by all their water-floods and billows of sufferings and afflictions which pass over his members; these indeed make them appear inean and abject in the eye of the world, and render them the object of their scorn and contempt: yet nevertheless, though the sun of persecution has looked upon them, and made them black, they are comely in Christ's eye; his heart is not set against them, nor his love alienated from them upon that account; for when they " pass through such waters," he will be with them; nay, he chooses, approves of, and delights in them, when " in the furnace of affliction," and will purify them thereby; so that though they " have lain among the pots," and are become black and sooty; yet they " shall be as the wings of a dove, covered with silver, and her feathers with yellow gold," Psalm Ixviii. 13.
II. This love of Christ to his ckurch is also exceeding valuable and inestimable: " if a man would give all the substance of his house for it, it would utterly be contemned." For, 1. This is not to be procured by money, if any should offer to purchase the favour of Christ at any such rate, he would be treated with the utmost contempt, as Simon Magus was by the apostles, of whom he would have bought the gift of the Holy Ghost with money; to whom Peter said, Acts viii. 18 — 20. " Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." Christ and his love are of greater value, than to be obtained in such a manner; for not only the substance of a single person's house, but even the riches of the whole world, and the most precious things in nature, are not equal to them; see Job xxviii. 12, 13, 15 — 19, Prov. viii. 11, 19. 2. Riches will not entitle men to the love and favour of Christ; he does not regard them on the accouut of these; though perhaps too many, like Haman, are apt to say, Esther vi. 6, " to whom would the king delight to do honour, more than to myself?" and so " trust in their wealth, and boast themselves in the multitude of their riches," to a neglect of divine Providence, and concern about their immortal souls; such would do well to consider, that " not many noble are called, but God hath chosen the poor of this world," whom it hath pleased him that the Gospel should be preached unto. 3. Riches will not procure Christ's love, favour, and regard, neither at the hour of death, nor in the day of judgment: when " he takes thee away with his stroke," that is, of death, then " a great ransom cannot deliver thee;" all thy bags of money will not buy off thy life one hour, much less secure his favour to eternity; for, " Will he esteem thy riches? no, nor gold, nor all the forces of strength," Job xxxvi. 19, 20; which will be much the same case at the day of judgment; for the righteous judge, who will then sit upon the bench, will not be bribed, nor can his favour be procured by any such methods: " riches profit not in the day of wrath;" for if a man " gain the whole world, and lose his own soul," there will be no recovering it; for nothing will be given, nor will be taken " in exchange for it." 4. Therefore the love and favour of Christ should be preferred by us to aU temporal enjoyments; for if his " loviug-kindness is better than life," then it is better than all the temporal comforts and enjoyments of it: we should not covet to have our portion here, nor boast ourselves of our wisdom, strength, or riches; but " glory in this," that we know the Lord, who " exerciseth loving-kindness in the earth." Thus much may suffice for the first sense of the words. I shall now proceed to consider them as they may be expressive of the church's love to Christ; which also is.