Exposition of the Whole Bible

Torim, translated rows, soinctiines signifies turths, which gave occasion to the Sepluagint to render the words thus: " How beantiful are thy cheeks, as the turtledove's." R. Aben Ezra thinks that the bridles of those horses, to which she is compared, had the images of turtles upon them; others,' that these were some ornaments of women, as jewels and ear-rings, which had the figure of a lamb upon them, and therefore were called turtles, or turiurelltts, according to Drusius; even as those pieces of money, which had the figures of turtles upon them, are called Jambs, Gen. xxxiii. 19, Job. xlii. 11. Now the cheeks of the church being said to be comely with these, show her innocency and harmlessness, her love, chastity, faithfulness, and beauty; all which ajjpear in this creature. The Targum renders it bridles, and very well refers it to the law given on mount Sinai to the people of Israel; which is as a bridle, both to restrain persons from sin, who are by nature as the horse and mule, without nndcrslauding, and also to guide and direct them in the right way, that they may not depart from it; and on these bridles were rows of jewels or jjrecious stones. The word Tor, which is the singular of this in our text, signifies aa order, or disposition, and course of things;^ see Esth. ii. 13, 15: and is not amiss rendered by our translators, rows, that is, of jewels, or precious stones; and by them are intended, either.

1st, The precepts of the moral law;•> which 1. Are beautifully ranked and disposed in order; the precepts thereof are so strictly and closely joined together, that he that offends in one point, breaks the link, and so is guilty of all. 2. These are so many rows of jewels, valuable and excellent, and are " more to be desired than gi-ld, yea, than much fine gold." Or else.

2n(My, The ordinannes of the ceremonial law; whiA may be compared to rows of jewels, 1. For the variety of them; this law is " a law of commandments," of many commandments, " contained in ordinances," which, as they were carnal, so they were divers, see Eph. ii. 15, Ileb. ix. 10. 2. Eor the ciccllcney of them, as they prefigured the Lord Jesus Christ; it is true, after Christ the substance was come, they were " weak and beggarly elements," useless and insignificant; but before Christ's coming, they were lively representations of him, exceeding useful to the saints, and highly valued by them.

Now tlie church's chec!i"s,that is, the outward face and appearance of the elinreh, vverc comely and desirable iu the eyes of Christ, being adorned with these rows of jewels; her outward conversation being according to the laws of God, she appeared beautiful and delightful, " for holiness beeomes'the house of God" for ever: there was a beauty iu ceremonial worship; the tabernacles of God were

' Viue Mercer, Brightman, and Ainsworth iu loc.

» Vide K. David Kimchium in lib. Shorash. rad. Tin. *" These roics are interpreted by the Jews of tlieir Uriltcn ami moral law. and of the laws of buiuit sacrifices, mcit oilcrlngs, &c. in re.-,ilita apiid amiable to the saints, and the saints themselves were so to Christ, in their attendance on the service and ordinances of God; the staiuttsand ordinances with which the external face of the church was beautified, were such as were not given to other people during that dispensation; wiiieh manifestly showed tiiat God hud a peculiar regard for them.

II. Her neck is said to " be comely with chains of gold." The word (/old is not in the Hebrew text, but sup])lied by onr translators, and the word Chartizim, which is only found in this place, is generally interpreted by the Jewish doctors,! chains,of gold, or jewels and precious stones,^ bored through and hung in a string, to be worn about the neck. A pearl necklace was in use with great personages; so the eldest daughter of Priamus had collo monile baccatum,^ a pearl necklace, which.^neas made a present of to Dido; and such like was the chain of gold beset with amber, presented to Penelope by her -suitors, which shone like the sun.' And 1st, I shall enquire what is meant by the church's neck, ^udly, what, by those chains of gold, or precious stones, with which it is adorned and made comely.

1st. By her neck may be meant, either the grace of faith, by which the church cleaves to Christ the Head, and exalts him; this is also accouij)anied witli other graces, which are linked together as a chain, and is attended with good works: or else, by it is meant the ministers of the Gospel,™ who, as the neck, are jilaced in the most eminent i)art of the body, the church, and ere the means of cou- Te\ing spiritual food from Christ tiie Head, to the members thereof. But of this, see more on eh. iv. 4.

2nd!y. By those chains of gold, with which the church'*s neck is beautified and adorned, may be meant, 1. The laws and ordinances of God; which the ministers of the Gospel, and members of churches, should be careful to observe; and are, as Solomon says, Prov. i. 9, " an ornameut of grace unto the head, and chains about the neck," of those who regard them. Or, 2. Those diversities of gifts which are bestowed on the ministers of Christ, by which they are made " able ministers of the New Testament;" and so become useful to many, and appear comely and beautiful, both iu the eyes of Christ, and of such soids to whom they minister. Or, 3. The various graces of the Spirit, with which, not only ministers, but all believers are adorned; for sins and vices are so chained and linked together, that where there is one, there is all; so the graces of the Spirit are like chains of gold, which are so closely linked together, that they cannot be separated, but where there is one grace there is every grace, which very much beautify and adorn the believer. This Yalknt in loo. > R. Sol. Jarchi in loc. K. David golden cliaiu of grnce wiiiuii is put about the church's neck, consists of these ten links: the first.is faith, that precious pearl and valuable jewel which is silike precioris in all saials, as to its nature aiul object; the fruit of electing love, the Father's gift, the Sou's grace, and the Spirit's work. The second is hojie which is called, " good hope through grace;" this carries tiie soul cheerfully through all the ditficukics of life, and makes not ashamed at death; it is both the Christian's anchor and his helmet; it is valuable in ils nature, and useful in its actings. The third link in this golden chain is love, wlijch is " the fulfillii:g of the law;" this is highly valued by Christ, sec eh. iv. 10; and is of so gieat a price, that if a man " would give all the substance of his house for it, it would utterly be conlemned," eh. viii. 7. The fourth is humihli/; which is, in " the sight of God, of great price;" and the believer, boing clothed with it, appears very beautiful and comely; it is a sparkling gem in this necklace. The fifih is patience, which is of exceeding use in the believer's life, much recommends his character and ])rofession, aud is greatly taken notice of by Christ; see Rev. ii. 2, 3, 19. The sixth is self-denial, which is required of, and should be iu exercise in all Ciirist's followers, but seldom appears in its lustre and splendour, being t'requeutiy sullied by carnal and selfish principles and actions. The seventh is contentment iu every state of life; this is an exceeding great rarity; fevf persous are possessed of this jewel; the apostle Paul had it, as appears from what he says, " I have learned in whatsoever state I am, therewith to be content." The eighth is a saving kriowledge of Jesus Christ; this is eternal life itself, and is by believers preferred to all the things of this life; who, with the apostle, "count ail things but loss for the excellency of the knowledge of Jesus Christ, their Lord." The ninth is long-suffering sxi^ forbearance, whereby saints are not easily provoked, and do readily forgive those who have offended them; this gives great grace, aud is exceeding ornamental to the believer. The tenth aud last link in this golden chain is sincerity; this ruus through all other graces, and makes them so glorious as they are; this was exceeding bright, aud shone with a great deal of lusl!re in Nathaniel, of whom Christ said, " Behold an Israelite indeed, iu whom is no guile." Or, 4. Tliose blessiugs of grace which are laid up iu an everlasting covenant, come through the blood of Chiist, and are communicated to all his people, may be meant by these chains; they go iuseparably together; where a person is blessed with one, he is blessed with all; for though our interest iu them may be gradually discovered to us, yet are we blessed at once, " wilii all spiritual blessings iu heavenly places iu Christ." Not oue of these links can be broken; this golden chain of grace aud s;dvation is e-Tcellentlj described by the apostle, when he says, Rom. viii. 30, " AVhom he did predestinate, them he also called; aud whom he called, them he also justified; and whom he justiQed llicm he also glorified:" where we may observe, how all the blessings of grace are inseparably linked together; and which being put about tlie believer's neck, must needs make him look very beautiful au;l comely.

Verse 11. We will make thee harder s of gold with studs of silver.

Cueist having described the ciiurch's comeliness iu the former verse, as she was beautiful under the legal dispensation, with the precepts of the moral and ceremonial law, aud \\*ith that measure of grace which was then bestowed on her, proceeds iu this verse to promise in his own, and in the name of the other two persons, a greater glory, and a larger measure of that grace uulo her, under the gospel dispensation. And,

I. The thing promised is, to " make her borders of gold, with studs of silver."

II. The persous by whom this is to be performed, who are more than one; "We will maiic the(;," &c.

I. The thing promised is, tliat she shall have borders of gold, " with studs of silver" made her: some read it, " turtles of gold:" the Septuagint renders it " similitudes, or likeuesscs of gold,"" and it is probable they mean the images of some things, perhaps turtles, which migbt be wrought in silver studs, with pieces, or plates of gold, which also R. Abeu Ezra seems to intimate; others translate it " rows of gold, "" as iu the former verse, it being the same word whieii is used there; our transkitors render it borders, respecting the borders of garments, where the Jews wore their fringes, and which, in Christ's time, the Pharisees, who were ambitious of being esteemed more holy than others, wore very lai'ge. Now a promise of goldeu borders may here intend the glorious righteousness of Christ; that golden and silver studded work of his, that laiment and needlework aud curious piece of embroidery, with which the church aud all believers are beautified aud adorned; in which the church, the queen, stands at the right hand of the king, the Lord Jesus Christ, as one clad in gold of Ophir. Moreover, by these " borders, or rows of gold, with studs of silver," may be meant, either, 1st. The ordinances of the Gospel, which are far preferable lo those under the law; the chuich's cheeks and neck were comely witii these rows and chains, under the legal dispensation; but these are not said to be rows or chains of gold: the words jewels and gold are not in the original, but supplied by our translators, as has been there observed; but when he si)eaks of gospel-ordi- nances, which he would appoint, and his church should enjoy under the gospel-dispensation, he makes mention of gold and silver; as the Lord does in the prophecy of Isaiah, when he is spealcing of, and promising glory to the church in those times, saying, Isa. Ix. 17- "For hrass, I will bring gold, and for iron, I will bring silver; and for wood, brass; and for stone, iron." Gospel ordinances are preferable to the law: ]. They are more easy, pleasant, and delightful; the eereiuonial law was a yoke of bondage, and some of the ordinances of it intolerable; but Christ's yoke, under the gospel dispensation, "is easy, and his burden is light;" those ways were ways of pleasantness," in which God would have his people walk under the law, much more are those which they are directed to under the gospel; if those statutes and carnal ordinances were more to be desired than gold, yea, that fine gold," much more are those which believers enjoy now; the ordinances of that legal dispensation were servile and slavish, and suited to persons who were under a spirit of bondage; but those of the gospel became Christ's freemen, to be found in obedience to, and are no ways an infringement of their spiritual liberty, but rather an advancement of it; these commandments are no ways grievous, but every way delightful and pleasant, and are suited to a free, ingenuous, and gospel-spirit. 2. They are more lasting and durable; the ordinances of the Mosaic dispensation were imposed upon the Jewish churehuntil '' the time of reformation," that is, until the coming of Christ in the flesh, and the oblation of his sacrifice: for when he, the substance of all those shadows, was come, they vanished and disappeared; " the middle wall of partition is now broken down; the law of commandments, contained in ordinances," is entirely abolished, and the whole economy is at an end; but the ordinances of the Gospel will last till time shall be no more; when there will be no more need of such helps as these to assist our sight, or such lights as these to direct us in our way; they will last till the coming of Christ, till the " Sun of righteousness arises with healing in his wings:" these are things which will remain, till then, unshaken and immoveable; the gospel-dispcnsatiou is a " kingdom which caunot be moved," in opposition to the legal one, which is already moved, and entirely abrogated. 3. They are more clear and perspicuous; there was a great deal of obscurity in the legal dispensation; the faith of God's children was led to Christ through dark representations and cloudy types and figures: but now, under the gospel dispensation, we all with open face beholding through those ordinances, which we now enjoy, " as in a glass, the gloi'v of the Lord, are changed into the same image from glory to glory." 4. They are more spiritual; the ordinances of the ceremonial law are called carnal ordinances, Heb. ix. 10. The external worship of the Jews was attended with a great deal of pomp and splendour, but not with so much spirituality and power of godliness as that of believers under the gospel, who " worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh." 5. The obedience which was performed under the legal dispensation, was not so free aad ingenuous as this which is performed by believers under the gospel; that sprang from fear, and was performed under a spirit of bondage, but this from principles of love and grace. Believers, in their obedience to Christ, as under the constraints of love^ are guided, influenced, and assisted by the Spirit of God, who is a free Spirit, or a Spirit of liberty: for " where the Spirit of the Lord is, there is liberty." Or else 2udly. The doctrines of the gospel may be here intended; which being " words fitly spoken, are like apples of gold in pictures of silver:" these may be called " rows, or borders of gold studded with silver;" for the doctrines of grace are by the apostle, in 1 Cor. iii. 12, compared to gold, silver, and precious stones, as are the doctrines of man's invention to wood, hay, and stubble. Now these may be very well called " borders of gold studded with silver." 1. For their valuableuess; they are valued by souls who have tasted th» sweetness, and felt the power of them, more than " thousands of gold and silver," yea, more than their necessary food, nay, more than life itself; they contain riches of grace and glory, yea, " the unsearchable riches of Christ." 2. For the glory and splendour of them; they give a glorious display of the divine perfections, and in a resplendent manner represent the glory of Christ's peisju, office, and grace; and therefore the gospel is called the " glorious gospel of God and Christ," 1 Tim. i. 11, 2 Cor. iv. 4. 3. For their being tried ones; " The words of the Lord," says the Psalmist, xii. 6, " are pure words, as silver tried in a furnace of earth, purified seven times:" they have been tried by saints, and have never failed to support and comfort them, nor to guide and direct them in the right way; they iiave been tried by enemies, and have stood the bruut of all their rage, malice, and persecution. 4. For their durableness: they are as lasting as " borders of gold studded with silver." Attempts have been made to destroy the gospel, and remove it out of the world, but have all proved abortive; it is an everlasting gospel, it is immoveable, a burdensome stone to all those who endeavour to subvert or remove it: though all thiugs in nature are fading and perishing, and subject to change and alteration, yet " the word of God liveth and abideth for ever." 5. They may be called " rows of gold," for their orderly disposition and connexion; there is an entire harmony and agreement between the truths of the gospel; one truth has an entire dependance upon another, and they have all close connectioa with each other; this is what the a])ostle calls the proportion or analogy of faith, Rom. xii. G. 6. The gospel is full of the silver spepiis or studs of " exceeding great and precious promises;" it abounds with them, and is delightfully studded by them; it is filled with such a variety of them as are both useful aud pleasant to believers.

Now tliere being such a display of the doctrines of grace, under the Gospel dispensation, it appears to be far more glorious than a legal one; it is true, the law had a gloiy attending it, but the Gospel has an excelling one; the law was " the killing letter and the ministration of death," but the Gospel is the ministration of life, " the spirit that quickens;" the law is the " ministration of condemnation, but the Gospel is the ministration of righteousness;" the law is that " which is done away," but the Gospel is that " which remaineth," and will abide for ever. Or else, 3rdiy. By these " borders of gold, with studs of silver," maj be meant the rich and glorious graces of the blessed Spirit, and a larger increase of them under the Gospel-dispensation; which are, 1. Rich and enriching, excellent and valuable as gold and silver; nay, grace is " much more precious than gold than perishetli;" it is rich in its own nature, and enriches all that aije possessed of it; therefore, says Christ, Rev. iii. 18, " I counsel thee to buy of me gold tried in the fire, that thou mayest be rich." 2. The graces of the Spirit adorn and beautify a soul, as much, nay, more than " borders of gold studded with silver" do the body; on the account of these the cliurch is said to be " all glorious within;" and though believers in their nature-state were black, like those who " have been among the pots," yet being called by, and adorned with the grace of God, are like " the wings of a dove covered with silver, and her feathers with yellow gold." 3. The graces of the Spirit, are as lasting and durable as golden borders with silver studs; nay, more so, they shall not perish, can never be lost; grace is an immortal and incorruptible seed, which remains in the believer, and shall do so for ever. 4. A larger measure of grace is dispensed under the Gospel dispensation than was under the legal one; it was neither so clearly revealed, nor so largely communicated before Christ appeared in the flesh, " full of grace and truth," as it was afterwards; aud such a larger revelation and increase of grace must needs make the church look more glorious uuder the one than it did under the other. Orelse, 4thly. These " borders ot gold" ifitend the ground-work of believers' faith and which hope, is Christ, as " Jehovah our righteousness," who is the only sure foundation, and the " chief corner-stone;" and the " silver studs " the curious work of sanctiiicatiou, with all the delightful fruits thereof, even those " beauties of holiness" which are so ornamental to, aud do so much become the believer; Christ's righteousness, imputed to us, is the ground-work and foundation of faith and hope; and his grace imparted to and wrought in us, is the superstructure that is raised upon it; the one the golden " borders," the other ihesilver "studs." Or, 5thly,Sonlscalledby Divine grace are meant, eveu the " precious sons of Zion, comparable to fine gold;" and as a great number of these being called in enlarge the borders of the church, so they likewise increase the glory of it; this is one way by which Christ "beautifies the place of his sanctuary, aud makes the place of his feet glorious." Or, 6thly, aud lastly. The glories of heaven maybe here intended; for as Christ gives his people grace here, so he will give them glory hereafter, which he and the other two persons are preparing and making ready for them; and we need not wonder that these heavenly glories are represented by " borders of gold studded with silver," when the new Jerusalem is described; Rev. xxi. 18, 19, 21; as a "city of pure gold, like unto clear glass, and the street of it pure gold, as transparent glass, the wall of it of jasper, the foundations thereof garnished with all manner of precious stones, and the twelve gates, said to be twelve pearls." Can any thing appear more glorious and magnificent than this account of that city, which has " foundations whose builder and maker is God?" and those, who arc enriched by divine grace here, need not doubt of being partakers of the celestial glory hereafter. But let us now consider who they are that promise and will perform all this. For,

II. As the things promised are here mentioned, which are " borders of gold with studs of silver;" so the persons who promise to make these, are intimated in those words, " we will make thee," &c. It is not the chorus of virgins, or the daughters of Jerusalem, who here speak; nor angels, who are both incapable of and unfit for such an undertaking; nor is God introduced her speaking regio more, in the manner of kings, who sometimes used to speak in the plural number, when they only mean 'themselves: but a trinity of persons is no doubt here intended, even " the Father the Word, and the Holy Ghost, which three are one," and are jointly concerned in all the works of grace, as they were in the works of creation: it is a way of speaking much like that in Gen. i. 26. R. Solomon Jarchi paraphrases it thus, " I aud my house of judgment," as he also does Gen. six. 24. Now the ancient Jews by this speech meant a trinity of persons, though the modern unbelieving oaes,as Ainsworth, observes, are ignoi-ant of it; yet still retain the phrase, and use it as the forementioned Rabbi does in those places where a trinity of persons manifestly appears: for the house of judgment never consisted of less than three persons. Now this work may very well be ascribed to them; for 1st. The ordinances of the Gosjjel are the institutions of all the three persons; divine adoration is given to them in all; and they are enjoined on believers, and are regarded by them, as being all equally concerned in authorizing them, and in sharing the glory wjiich arises fro.n Ihetn; tliiis for insLanne, bajtlism is veqiiireJ to be performed " in tije iiatne of the Father, and of the Son, and of the Holy Ghost," Matt, xxviii. 19; and accordingly is performed in this manner. 2ndly. Tiie Gospel itself is the work of all the three persons; God the Fatiier is the airthor of it, and therefore it is the " Gospel of God," Kom. i. 1; and so is Christ, hence it is also called his, ver. 16; and so is the Spirit, and therefore it is called " the ministralion of the Spirit," 2 Cor. iii. 8. The grace of all the three persons is discovered hy it, and the calory of them iill concerned in it; the Father sends it, Christ is the snm and substance of it, and the Spirit povverfnlly applies it. 3rdly, The work of grace upon the soul is performed by all the three persons; thus the regeneration and quickening of a sinner, " dead in trespasses and sins," is ascribed to God the Father, 1 Peter i. 3; to the Son, John V. 21, and to the Spirit, John iii. 5. 4thly, The increase of grace, which seewis to be the tiling here intended, is owing to them all; thus grace and peace, that is, a larger measure of them, is wished and prayed for by John for the seven churches of Asia, from all the three persons,' Rev. i. 4, 5. Blhly. All that glory which saints shall have hereafter, is procured and prepared by them all; the Father, he luis prepared the kingdom for them from the foundation of the world, and it is his pleasure to give it to them; the Son he has opened the way to it with his blood, and is gone to prepare a place for them; and the Spirit, he is the earnest and pledge of it, he discovers the invisible glories of it to them, and will never leave them till he has made them meet for, and brought them into the enjoyment of them. So that all the three persons, in all these senses, may be very well understood as promising to make for the church these " borders of gold with studs of silver:" which shows, 1. That believers should have a great value for the Gospel, and the ordinances thereof; seeing they are not only so valuable in themselves, being preferable to gold and silver, and are so useful and ornamental to the church, but are also the work of all the three persons. 3. That the work of grace upon the heart of u sinner, and tiie carryi'.ig it on to perfection, id done by an Almiglity power, and is the work of the eternal Three; the renewing of men requires the same power, and is effected by the same hands, as the first making of them did; those who said at the creation of man, " Let us make man," say at this new creation, and in the carrying on and perfecting of the work, " We will make thee borders of gold," &c., as they were all jointly concerned in the one, so they are in the otlier, which shows the greatness and glory of it.

3. T!;at all these " borders of gold studded with silver," are made for the comfort, glory, and happiness of the church, " We will make thee, or for thee," &c., the whole Gospel, with all its doctrines and promises, are given for their instruction and consolation: all the ordinances thereof, for their comfort and improvement, as well as for God's glory; all ttie grace which is provided in Christ, wrought by the Spirit in their liearts, as well as the glory which is laid up in heaven; all, I say, is to make them " a glorious church, without spot or wrinkle, or any such thing."

Verse 12. JF/n/e the King siltefh at his table, my spikenard sendelh forth the smell thereof.

CiiKiST having given very large commendations of his church, and promised a great deal of grace and glory to her; she in this and the two following verses, declares what advantages she received by him, bow lovely his person, and how delightful his company were to her. These words may be uiulefstood either,

First, Of the time of Ciirist's not being manifested in the flesh, after the promise of it, and of the exercise of the faith, hojje, love, desire, expectation, &c., of the Old-Testanieut saints, respecting his coming in the ilcsh: and then the sense is this. Whilst he, who is constituted Kiug of saints, is appointed to be the Jlediator between God and man, the promised Mcirsiah and Saviour of the woi'ld, is vvilb God, as the only-begotten Son in the bosom of the Father," and not yet manifested in the flesh; " my spikenard srndt4li fdith the smell!^thereof;" that is, my grace is in exercise; my soul is breathing with earnest desires after him; I long for his coming, and am in earnest expectation of it; I live in the hope of enjoying this valuable blessing; I firmly believe that he will come according to the divine promise, though his stay is long, and therefore will patiently wait the appointed time. Christ did exist from eternity, as the Son of God; was set up as the Head and Mediator of God's elect, and was appointed and constituted Kiug over God's holy hill of Zion." He bore this character throughout all the Old-Testament-dispensation; and being promised to be the Messiah and Saviour of sinners, from the time of the first declaration and publication of it, the Old-Testament-saiuts lived in the faith, hope, and earnest expectation of his coming in the flesh. Or else.

Secondly. They may be understood of the time of Christ's being in the temple, or in Jerusalem, or in the land of Judea; during which time the Gospel was preached, and the sweet odour of it diffused throughout all the parts thereof. Christ was promised to come into the woidd as the church's King; " behold thy King cometh," &c., Zech. ix. 9; and as such he did come; the wiSc men of the East sought him under the character of " the King of the Jews." He was accused of making himself King, and for it was put to death. Hence this superscription was written on the cross, " This is the King of the Jews;" though most were ignorant of the nature of his ofiiee and kingdom, which were " not of this vvoild." Now whilst this great King ^\ as here on eiirih, tlie savour of the Gospel was spread abroad; it was preached by Christ himself in the temple, iii the synagogues of the Jews, and in several parts of the laud; for he was " not seat but to the lost sheep of the house of Israel." He sent out his disciples to preach it, but limited them to Judea's land, and forbade them to " go in the way of the Gentiles," or enter into any of the cities of the Samaritans. So that the sweet odour was then confined within that land; though after his resurrection he enlarged the commission of his disciples, and bid them go and preach the Gospel to every creature, beginning at Jerusalem; which they accordingly did, and their ministry was owned for the conversion of many, but afterwards being rejected by the Jews, they returned to the Gentiles; for it was proper and necessary, that the word should be first preached to them, that " out of Zion might go forth the law and the word of the Lord from Jerusalem." Or,

Thirdly. These words may be understood of Christ's being now in heaven, whither, after his resurrection, he ascended, where he now is, and he will continue till his second coming, " whom the heaven must receive, until the times of the restitution of all things;" it is from thence that saints expect him. Now these words, " while the King sitteth at his table, " very well suit with Christ's exalted state in heaven; his kingly office and power appear more manifest, he is now declared to be " both Lord and Christ;" his posture there is, " sitting at the right hand of God," where he is " in his circuit,"? as the words may be read; it being the usual custom anciently among the Jews, to sit at table in a circular form, 1 Sam. xvi. 11. Christ being in heaven, is " in his circuit," encompassed about with angels and glorified saints; thus in Rev. v. 6 — 11, 12: a large number of angels and saints are said to be " round about the throne," (and Christ, the Lamb, in the midst of them) singing his praises and feasting with him on those joys which will never end.

Now, whilst Christ is thus solacing himself with saints above, at such a distance from his church below, he is not unmindful of her, but gives such large communications of his grace, as causes her " spikenard " to " send forth the smell thereof." Which may be meant, either,

1st. Of the graces of the church being in exercise on Christ: Christ, though now in heaven, and so invisible to the bodily eye, yet is the Object of faith, love, hope, and joy; " whom having not seeu, ye love; in whom, though now ye see him not, yet believiug, ye rejoice, with joy unspeakable and full of glory," 1 Pet. i. 8. The distance of place no way hinders either the communications of grace to us from Christ, or the exercise of our grace on him; but while he is there, he is giving it forth to us, and we are exercising it upon him;

it is the manifestation of Christ's love and grace to us that makes our spikenard scud forth its smell.

2udly. The prayers of the saints luay be intended by it; which are odorous, and of a sweet-smelling savour to God, being perfumed with Christ's mediation, and offered up with his " much incense;" aud therefore says David, Psal. cxli. 2, " let my prayer be set forth before thee as incense." R. Aben Ezra thinks, that by the smell of the spikenard, is meant the smell of the inceuse, which burnt under the law. Now while Christ is in heaven, the saints put their prayers into his hands, who takes notice of them, and is always ready, with his golden censer, to otfer them up to liis Father on the golden altar, in which he smells a sweet savour; aud therefore the prayers of the saints are called odours. Rev. v. 8. See also Rev. viii. 3, 4. Or rather,

Srdly. This may be expressive of the Gospel, and the sweet " savour of the knowledge" of Christ, which by it is made " manifest in every place," ■ wherever it comes, 2 Cor. ii. 14. Now the Gospel may be compared to spikenard. 1. Spikenard is but a small, low plant or shrub;'' the Gospel is mean and contemptible in the eyes of the world; it is accounted foolishness by them, aud preachers of it are abject and despicable persons in theii* esteem. Yet, 2. It is very excellent; it is by Pliny'' accounted the chief and principal ingredient in ointments; and therefore, John xii. 3, the " ointment of spikenard, which Mary took aud anointed the feet of Christ with, is said to be " very precious and costly. " The Gospel is valuable and excellent, both in its nature and effects; it is a rich and an enriching Gospel; and therefore called, the unsearchable riches of Christ," an exceeding valuable treasure that is put in earthen vessels; it is a revelation and declaration of the riches of grace, which Christ bestows upon sinners here, and of those riches of glory which saints shall be made partakers of hereafter. 3. It of an exceeding sweet smell, so is the Gospel; there is such an efficacy in the odour of it, that enlivens dead sinners, and therefore is said to be the " savour of life unto life," and will revive the spirits of fainting believers: though it is reported of spikenard," that by its being carried over sea it grows mouldy aud rots, whereby it loses its sweet smell, aud stinks exceedingly; so the Gospel, to those that perish, is not only of an ill smell, aud abhorred by them, but is " the savour of death unto death." Many of the Jewish writers' understand tlie smell of the spikenard here as an ill one. 4. Spikenard is of a hot nature," aud digestive of cold humours; it is hot in the first, aud dry in the second degree. The Gospel being powerfully applied by the Spirit of God, warms the hearts of God's children, makes them burn within, and drives away lulce-warmness, dcadaess, and duluess, occasioned by iudwelling sin. 5. It is of a very comforting and strcngtlieuing'" nature to the stomach, it exhihirates the spirits: so are the doctrines and promises of the Gospel to the souls of believers; these strengthen and nourish, comfort and refresli them, they, like Jeremiah, find the word and eat it, and it is the joy and rejoicing of their hearts." For these reasons the Gospel may be compared to spikenard; which some of the Jewish* writers think is musk, other a kind of spice somewhat like saffron; but it is best to understand it of nard, of which there are many sorts; the best of which is that which grows up in spikes, and therefore is called spikenard, which is what is here intended. Again,

Fourthly. These words may be understood of Christ's feasting with his saints here below, during which time their grace is in exercise; there is a mutual feasting between Christ and believers, he sups with (hem, and they with him; Clirist has furnished a table for his people iu this wilderness, with plenty, and variety of suitable and with the old Germans,* also it seems with the Romans,'' but this did not hinder their mutual pleasure.

The conjecture of a certain Expositor,'' that Clirist himself is intended by the spikenard, is not to be slighted, he bein;^ called a " bundle of myrrh," and a " cluster of camphire," iu the following verses -. it was usually in feasts to anoint the head of hair as well as feet of persons invited thereunto; and ointment of spikenard, was often used,'' as is manifest from Mark xiv. 3, John xii 3; to this custom the Psalmist alludes, Psal. xxiii. 5. At royal banquets in Syria, as this here was one, it was usual to go round the gnests and sprinkle them with Babylonian ointment.® Now the ch\irch was at table vvitii Christ as a guest, and was entertained with the most delicious fare; here was nothing wanting to render the entertainment delightful and pleasant; Christ himself, as he is both the blaster of the feast, so he is the ointment of spikenard to his guests: and it is as if she should say, " I am now at a sweet and food; and though he is a King, constituted by \ heavenly repast with my beloved, he sits at the his Father, and acknowledged by his church, yet table, and I witli him; and as he is my food, so he sits at this table, with poor, mean, and worthless creatures, and welcomes them to those sweet })rovisions, saying, " Eat, O friends; drink, yea, drink abundantly, O beloved." Moreover, Ciirist's presence with his people, and his grace manifested to them, have a mighty influence to draw forth their grace into exercise, even as the rising sun opens the flowers, and exhales the odour thereof, and agreeable breezes spread it abroad. Thus when the graces of believers are in exercise under the influences of Christ, and the enjoyment of his presence, they are exceeding odorous, both to Christ and others; their spikenard may then be said to " send forth the sweet smell thereof." On this table, which is sometimes called " the table of tlie Lord," are set the body and blood of Christ, whose " flesh is meat indeed, and whose blood is drink indeed;" on which believers, being encouraged by Christ's presence, and assisted by his Spirit, feed plentifully; and he sits there and delights himself by viewing the graces of his own Spirit in exercise; thus at this table they are both mutually feasted and delighted. Yet there seems to be an emphasis on the phrase his table, as if it was a table peculiar to himself; and it was usual with great ])ersonage3, and at grand entertainments, for the master of the feast and each of his guests to have separate tables, though together in the same room: this was formerly a custom with the Jews though now disused," and with the ancieut Greeks,^ he is my spikenard;' be is my ' all iu all;' as long as he is here I need no flowers to delight me, no spikeuard, myrrh, cypress, or unguents made of these to refresh me, for he is all this, and much more unto me." Christ's person and grace, his sacrifice, blood, aud righteousness, are, like spikenard, of an exceeding sweet smell; his person is " altogether lovely; tiie savour of his graces or ointments " attract the love of his people; his " sacrifice is of a sweet smelling savour to God," and to all believers; his garments, or robe of righteousness, " smell of myrrh, aloes, and cassia," and in them believers are acceptable and well-pleasing to God.

Verse 13. A lundle of myrrh is wy well-beloved icnto me; he shall lie all night betwixt my breasts.

The church in these words continues the account of that comfort, delight, and satisfaction which she had in Christ, expressing the greatest love aud strongest affection for him: and therefore she compares him to (he very best herbs and spices, aud declares (hat if her spikenard, or the graces of tlie Spirit in her, sent forth an agreeable smell to him, whilst he was at his table, much more grateful and odorous was he, being as " a bundle of myrrh" unto her.

I. Here is a title or character which she gives him; " my well beloved."

II. Wbat Christ is uuto her; " a bunille of i myrrh."

III. The eatertainineat she is resolved to give him; " he shall lie all uight betwixt tiiy breasts."

T. Here is a title or character which she gives unto him, " my well beloved." Ainsworth observes, tnat the Hebrew word Bodi, wjiich is thus translated, is written with the same letters as David is, a uarae which is frequently giren to Christ in the Old Testament. See Jer. xxx. 9, Ezek. xxxiv. 23, 24, Hosea iii. 5. David was a type of Ciirist, and of him, according; to the flesh, he came; for he is " the root and offspring of David;" as he is God, he is David's Lord; and as he is man, David's son, both words, Dodi and David, signify beloved, and both David and Christ are beloved of God. " David was a roan after God's owu heart," and Christ his " beloved Son, in whom he is well pleased," and both of them beloved of God's people. The Septuagiut render it by a word which signifies a nepheio,^ a brother or sister's son. Christ is near akin to 1 his church, he is ])artaker of the same flesh and blood as they are, is of the" same nature with them; they are " members of his body, of his flesh, and of his bones;" the Hebrew word Goel, which is frequently rendered a Redeemer, signifies also a near kinsman; and being applied to Christ, as it is in Job six. 25, shows, that he, who is our Redeemer, is also our near kinsman: but the word is very well rendered here, " my beloved, or well beloved," and is expressive, 1st. Of Christ's love to the church; he is her " well beloved," and has shown his love by undertaking her cause, espousing her person, assuming her nature, and dying in her room and stead; which love of his is eternal, free, sovereign, unchangeable and unparalleled, aud is the strongest motive to, and has the greatest influence upon her love to him; therefore she may well call him her " well belov«d." 2ndly. It is expressive of her love to Christ, which springs and arises from the manifestations of his love to her, for " we love him, because he first loved us," which love was now in exercise in her soul, he being present with her; and therefore she gives him this affectionate title as an evidence of it. Srdly. It shows that she had a sense of her interest in him, aud his "love; a greater blessing, a soul cannot be possessed of, than an interest in Christ and his love, whose person is " the chicfest among ten thousand, and whose loving-kindness is better than life," and all the comforts and blessings of it; and next to this is a knowledge and sense of it; a soul may have an interest in Christ, and yet not have the sense of it; the former renders this state safe and secure, the latter makes his life comfortable and pleasant, and is an additional blessing and favour; for a person is then able to say, he " hath lovtd nie, and hath given himself for me."

II. She declares tiiat Christ her " well beloved was a bundle of myrrh unto her." By a " bundle of myrrh," we are not, I think, to understand the twigs or branches of the myrrh-tree bound up in faggots, which the Arabians used to make fires with, the fumes whereof were very noxious and pernicious, as the historian'' tells us, aud unless they burnt the gum, called slorax, would produce incurable diseases; but either t'.ie little sprigs or flowers thereof bound up together, and put in the bosom as a pleasant nosegay to smell to, may be meant; for Christ is exceding sweet aud delightful to the believeY, being " the rose of Sliaron, and lily of the vallies:" or else the gum slacte, which springs from' the myrrh-tree, and so the Septuagint read it, " a bundle of stacte;" or liquid myrrh, which sweats from tlie tree of its owu accord, without incision, and Is accounted the best: and then by a bundle of it is meant a bayi^ or bottle of it, the same word which is used is translated a bag, in Hag. i. G, Job xiv. 17; and is an allusion to persons who carry bag of perfumes, and sweet powders, or smelling-bottles in their bosoms, for the reviving of their spirits; now what these are to such persons, that and nmch more is Christ to his church. R. David Kimchi'' relates out of Midrash Cha?.it!i, that Abraham, the fatlier of the faithful, is there compared to myrrh; but Christ, who was the object of Abraham's faith and joy, may he much better and more aptly compared thereunto,' which I shall now consider. And,

1st. Christ may be compared to myrrh, if we regard the nature and properties of it; it being, I. An excellent spice, and one of the most precious aud ])rir.ci{ial spices; it is reckoned among the chief spices, chap. iv. 14, and as such jMoses is ordered te use it in the anointing oil, Exod. XXX. 23. Christ is " the chicfest among ten thousands," and exceeding precious to every believer, in his person, olKce, and grace; there is none among the angels in heaven, or saints on earth, so desirable to them as he is; nor none who deserves to have the pre-eminence in, and over all things, as he does; seeing he is " the image of the invisible God, and the first-boru of every creature." 2. It is very odorous, it is called " s^veet smelling myrrh," chap. v. 5; and the church is said to be perfumed w ith it, chap. iii. 6. Christ, in his person, sacrifice, and righteousness, is of a sweet-smelling savour, both to God aud believers, as has been shown on ver. 12. Believers smell a sweet smell in all his ofBces, characters, and relations: he is in all these as a bundle of mjrrh, exceeding delightful to them. 3. Yet it is somewhat bitter in taste, it is gusta leniter amara, as Pliny'" obseives; which may be ex- pressive, (1.) Of the sufTurings of Christ -, which, though they were grateful, and of a sweet-smelling savour to God, for it pleased the Lord " to bruise hiin;" here was not only voluntas Dei, the will of God, but here was also voluptis Del, tlie pleasure of God; yet tliey were bitter to Christ, witness his agonies in the garden, his sorrows on the cross, and the spittings, buffcttings, scourgings, and revilings of his enemies; his head being crowned with thorns, and his hands and feet pierced with nails; being forsaken by his God and by his friends, could not be grateful and pleasant to him: but though these were so bitter to Christ, yet, like myrrli, how sweet and odorous is a crucified Ciirist to believers! they desire to know none bat Christ, and him crucified; the bitter cup which he drank, is the ground of their joy and triumph; his death and sufferings are the foundation of their comfort, and wliich only can secure them against the fears of hell and wrath; it is this which embitters sin unto them; sin never appears more odious than in the glass of Christ's sufferings; and they never mourn for it in a better or truer sense, than when they " look upon him whom they have pierced;" repentance is a tear that drops from faith's eye, and is never n«)re evangelic than when faith views a sin-bearing and sin-atoning Saviour; now from the sufferings of Christ, or from a crucified Ciirist, distil and drop down the sweet-smelling myrrh of spiritunl blessings, as justification, sanctification, adoption, pardon of sin, peace, reconciliation, and a right to eternal glory; all which come to us through the blood, sufTei'ings, and death of a crucified Jesus. (2.) The myrrli, being bitter in taste, though sweet in smell, may show, that the cross goes along with Christ: for as Luther says, Christianus est crucianus, a Christian is a crossbearer; it is required of every one that will follow Christ, that he take up the cross; for he that would wear the crown, must bear the cross; and he who would have the sweet, must have the bitter; indeed the Christian generally has his share of afflictions, crosses, and trials in this life. The passover-lamb was eaten with bitter herbs, to show, that he that " will live godly in Christ Jesus, must suffer persocution;" yet so sweet is Christ, this bundle of niyri'h, to believers, and communion with him, under all afflictions, so delightful, that they would not be without him, though they might be freed from them; this tree of life sweetens these bitter waters of Marah; tliey have peace in him, when in the world they have tribulation: they are contented with, and rejoice in their portion, and are willing to have the bitters, so they may have but the sweet; for these bitter afflictions and tribulations which they endure for Christ's sake, distil and drop down some precious gums of faith, patience, experience, and hope; see Romans V. 3 — 5.

2ndly. Christ may be compared to myrrli, for the use that has been made of it. 1. It beine; very valuable, and liig'ily esteemed of, was used in gifts and presents to great persons; thus we find it in the present (hat Jacob made to his son unknown, then governor of Egypt, Gen. xliii. 11, and it was part of that which the wise men of the East brought to Christ at his incarnation, I\Iatt. ii. 11. Christ is the great gift of God's grace to sinners, and an unspeakable one he is, which does not go alone, for " with him he freely gives all things."" When God gave Christ, ho gave a manifest proof of his greatness and goodness; he gave like himself, and what was suitable to us sinners; a favour which we neither deserved, desired, nor expected. O boundless grace 1 amazing love! 2. It was used, and was a principal ingredient in the anointing oil; see Exod. xxx. 23; and may signify that " oil of gladness which Christ is anointed with above his fellows," which being poured upon his head, in its fulness, ran down to all his members, like the oil on Aaron's head, which ran down to the skirts of his garments; for it is from him that we receive that " anointing which teacheth all things." 3. The stacte, which is the gum that drops from the myrrh-tree, was used in the sweet incense; see Esod. XXX. 3i, and may represent the intercession of Christ, who stands at the golden altar, with a golden censer in his baud, to offer up the prayers of all his people, which he perfumes with his much incense; which is exceeding grateful and odorous, like sweet-smelling myrrh unto the saints. 4. It was used to render persons comely and acceptable in the eyes of others; thus Esther, and the rest of the maidens, were purified with oil of myrrh, for their admission into the presence of king Ahasuerus, Esther ii. 12; it is in Christ the beloved, that saints only are acceiitcd with God, being clothed with those garments of his, which " smell of myrrh, aloes, and cassia." Thus they have liberty of access into God's presence now, and shall have a ready admittance into his kingdom and glory hereafter. 5. It was used in the embalming of dead bodies, being useful to keep them from putrefaction and corruption; for this purpose Nicodemus brought a mixture of myrrh and aloes to preserve the body of Jesus, John xix. 39, 40; an interest in Christ, this " bundle of myrrh," and an application of him to our souls, will secure us from going down into the "pit of corruption," and will eternally save us from perishing; nothing safer and better than to have this in our bosoms, without which sinners, " dead in trespasses and sins," will rot and putrify. 6. It is very useful in healing " wounds and ulcers. Christ is the great Physician that heals all the diseases of his people, freely, perfectly, and infallibly, which he does in an uncommon and unusual way; he performs his cures by his blood and stripes; his blood is a panacea.