VER.
a sovereign medicine for all diseases, and " by liis stripes we are healed," Isaiah liii. 6.
3rdly. Christ may be compared to " a baudle ol' myrrh." 1. To denote the abundance of the spiritual odours of divine grace in him, he is full of grace and truth," as a man and Mediator; " for it hath pleased the Father, that all fulness should dwell iu liiui;" which is communicated to believers, as they stand in need of it; who sometimes receive such large measures of it, that they can say, " the grace of our Lord is exceeding abundant " in them; Christ is " a bundle of myrrh" unto them; they have large views of his love, and sweet communications of his grace. 2. To show the security of this grace iu Christ; our life is sure in Christ's hands, being bound up in the bundle of life with the Lord our God, with all the mercies aud blessings of it, both for time and eternity; therefore they are called " the sure mercies of David," being hid with Christ in God, so that they can never be taken away from us. 3. To show the inseparableuess of Christ and his grace; Christ and tlie blessings of his grace never go separate; where God gives his Son, he gives all things with him; and where a soul enjoys Christ, he possesses all things; peace, pardon, and riiihteousness, aud life are all in Christ: and the believer is blessed with all spiritual blessings iu heavenly places in hira.
Now Christ is not so to all persons, only to tliem that " believe he is precious," and to none but them; Christ is a " bundle of myrrh" to none but his church; " my beloved is unto nic, " &c., which shows not only the strength of her affection to Christ, the value "that she had for him, and (he delight she took in him; but also a particular application of him by faith, to her own soul; which is also expressed iu the following verse, " my beloved is unto me as a cluster of caniphire, " &c.
III. In tiiese words we have also the entertainment which she resolves to give him; " he shall lie all night betwixt my breasts:" Wherein is to be considered, 1st. The place she appoints him, " betwixt her breasts." 2udly. How long we would have him lie there, "all night." And, 3rdly. For what ends aud purposes.
1st. The place allotted Christ by the church is, " betwixt her breasts." R. Ahen Ezra nudersiauds by them the two cherubim, or the midst of the camp of Israel; R. Solomon Jarchi, the two bars of the ark;° but it would be much better to understand them either of the two Testaments, the Old and New, which are both full of Christ where he is to be found, and does abide, or else of the two ordinances of the Gospel, baptism, aud the Lord's supper, which may be called the church's " breasts of consolation;" see chap. iv. 5; in these ordinances Christ shows himself, and grants bis presence to his people: or rather by Christ's lying " betwixt her breasts," is meant his dwelling in her heart by faith, than which nothing is more desirable to the saints: they have no better room than their own hearts, and therefore are desirous that he would lodge there; as Christ lays them iu his bosom to testify his love to them, so they would have him dwell in their hearts to testify their love to him; and a wonderful condescension it is in Christ, who is " the High and lofty One that inhabiteth eternity," to take up with such a residence as this. So R. Alsheeh explains the phrase " betwixt her breasts," of being " in her heart."
2ndly. The time she mentions, is all night; by which may be meant the night of afSiction, temptation, &c., it being in Christ alone that she couhl meet with any relief or comfort, under such dispensations; or else it means that she would have him with her, not as a stranger, sojourucr, or guest, for a short time, but would have him dwell in her heart, lie iu her bosom, aud grant her intimate communion with himself, all the night of this life, until the everlasting day of glory breaks. Communion with Christ here is frequently interrupted, which the church had a long experience of, to her grief aud sorrow: and therefore she desires to enjoy it without interruption.
3rdly. The ends and purposes for which she was desirous that he should lie all night betwixt her breasts, were, 1. For ornament; sweet flowers iu the bosom are ornamental, aud are placed there often for that purpose. Christ " the rose of Sha; ron, and the lily of the vallics," being carried iu the hand of faith, or in the busora of love, exceedingly adorns the believer. 2. For delight, plea, sure, and refreshment; nosegays are carried iuthe bosom, to delight the eye aud refresh the spirits. Nothing more delightful to the eye of faith than Christ; and nothing more savoury and of a sweeter smellto a believer, than his person, blood, and righteousness; the most delightful and sweetsmelling flowers fall short of expressing Christ's beauty and savour. 3. That she might always have him in her eye, mind, and memory; persons out of sight are too apt to be forgotten, even our dearest friends andbest enjoyments. The church had no doubt, some experience of this, and therefore to remedy it, she would have Christ, this bundle of myrrh, always in her bosom, and in her sight, to contemplate upon and wonder at; as the Psalmist did, who says, Psalm, xvi. 8. "I have set the Lord always before me." 4. That she might keep him safe; thus persons often put things into their bosoms; which they would not lose; she had often lost a sight of Christ, aud been without an enjoyment of his presence, which had given her a great deal of uneasiness; aud for the future was therefore resolved to be more careful in keepi: g him, and for that reason would have him lie in her bosom. 5. To show her singular value for Christ, and her invaluable chastity to him: she sets him in the higliest place, and gives liim the best entertainment: she fjives him admiUanee wlicre she woiilil allow none else; he, and none but he " shall lie all night between my breasts;" these were inaccessible to any but to Christ.
Verse 14. M^ beloved is unto me as a cluster of campjiire, in the vineyards of Engcdi.
The church having had sucli sweet communion with Christ nt his table, ver. 12; which excited and drew forth her grace into exercise, enters into a commendation of him, ver. 13; and finding so much sweetness in him, she scarcely knew what was excellent enough to compare him to, that thereby she might express his excellency in himself, his usefulness to her, and that delight and pleasure which she took in him; havir.g declared that he was " a bundle of myrrh" to her, whieii she desired might always have a place in her bosom, she does, in these words, compare him to " a cluster of campliire."
I. She gives him the same title or character as before; "' my beloved."
II. Says that he was, to her, " as a cluster of camphire in the vineyards of Engedi."
I. She gives the same title or eliaractcr to Christ here, which slie had in the former verse, " my beloved;" which teaches us, 1. That Christ being once tlie believer's beloved, is always so; he has ulways an interest in Christ, audcan never lose it; it is true, he may not always have the manifestations of Christ's love, but he has always aa interest iu him, as his beloved; for nothing can " separate him from the love of Christ." 2. This shows, that lier faitii in him, and her love towards him, still continued; these two graces are never separate; they are implanted in the heart at one and the same time; they grow up and increase together, "faith works by love;" tlicy continue together, and can never be lost; they are not indeed always alike iu c.>iercise, but they are always in being; but here they were in exercise as before, and ratlier increased, while she was contemplating and commending her beloved's excellencies. 3. Trom hence it appears that she was not ashamed of Christ under this character, and therefore she repeats it, and indeed she had no reason: for her Maker was her husband, " the Lord of hosts is his name, the God of the whole earth shall he be called;" he had more reason to be ashamed of her, she being a poor, sinful, and despicable creature in herself, and he the Creator of all things, and the holy One of Israel; and indeed, she was so far from being ashamed of Christ as her beloved, that she took a pleasure in looking on him, and conversing with him as such. 4. Her repeating it, shows not only the vehemence of her love to him, but also the singular esteem that she had for him; that he was her beloved, aud none else; that she chose, ii))])roved of, aud valued him above all others; he ' V Nat. Hist. 1. 11. c. 1.
was to her " the chiefcst among ten thousands," and preferable to all other beloveds.
II. She compares him to " a cluster of camphire in the vineyards ot Engedi -." it is somewhat puzzling aud perplexing to interpreters, to know what this cophcr, which is translated cawijliire, was.
First. It is, by the Septuagiut, rendered, Cyprus, by which is meaut either the island so called, of which we read. Acts xi, 19, 20, and xxvii. 4; and then we must understand, by " a cluster of Cyprus," a cluster of the grapes of tliose vines wliich grew in Cyprus, which were the best and largest vines, asP Pliny observes; aud these being said to be in tlie vineyards of Engedi, mean either those vines that were brought from Cyjirus, perhaps iu Solomon s time, and planted in the vineyards of Engedi; or else, some of the best vines in the land of Canaan, which were much like those in Cyprus. Tlie land of Canaan was very fruitful of vines, and some of the best sort, which bore very large clusters; such an one was that which was carried by two men upon a staff, who were sent by Moses to spy the land. Numb. xiii. 23, 24; in memory of which the place whence it was taken was called Eshcol, the same vvord that in this text IS rendered a cluster; and it is highly probable, that those vines, which grew in the vineyards of Engedi, were the best of all: R. Solomon Jarchi relates, out of the Agadah,'i that these vineyards brought forth fruit four or five titnes a year, and R. Alslicch says seven times. Now Christ may be compared to a cluster of grapes, which grew in these vineyards; he compares himself to a vine, John xv. 1; and therefore may be very well compared to a cluster of grapes that grew upon the vine. And that,
1st. For the number of berries that there are iu a cluster of them. 1. In Christ is a cluster of divine and human j)erfections; " in him dwel- Icth all the fulness of tlie Godhead bodily"; every divine perfection is to be found in him; eternity, immuiability, omniscience, omnipresence, omnipotence, &c., are as it were in a cluster in him; and as all divine, so all human perfections are iu him; for he is perfectly man, as well as perfectly God; he is " God manifest in the flesh;" he was made in all things like unto us, sin only excepted, which is the greatest imperfection of human nature. 2. In Christ is a cluster of all spiritual graces; he is " full of grace and truth;" he is full of grace to communicate to others, as Jlediator; and has all grace habitually in his human nature, God having not given " the Spirit by measure " to him; for he is " anointed with the oil of gladness above his fellows;" a cluster of the graces of the Spirit, which are in the himian nature of Christ, may be seen iu Isa. xi. 1—3. The Jews used to call such men who had all excellencies and virtues in them, '1 J kh Yalkut iu loc, mblDC^, eshcoloth, clusters; hence they have a saying/ that " after the death of Jose Ben Joezer, a man of TzercJa, and Jose Ben Jochanan, a mr:n of Jerusalem, the clusters ceased, according to Micah vii. 1;" and they say," " what is biDir«, eshcol, a cluster?" why say they, " it is 13 Van® TO't«, ish sheJiaccol bo, a man that has all things in him," that is, that has all virtues, a perfect knowledge of the law, &c. Now Christ is such a cluster that has all moral and spiritual perfections in him; all virtues and every grace are clustered together in him. 3. In Christ is a cluster of all spiritual blessings; all tiie blessings of the everlasting covenant are in his hands, and at his dispose; and saints are " blessed with all spiritual blessings in heavenly places in him; he is the believer's " wisdom, righteousness, sanctification, and redemption;" there is not a mercy we want, but is in him; nov a blessing we enjoy, but what we have received from him; he is the believers' " all in all." 4. In Christ is a cluster of " exceeding great and precious promises," all suited to the various cases of God's children, and to advance his glory; for " in him are all the promises, yea, and in him, amen, to the glory of God by us:" and these look like " a cluster" of grapes growing " in the vineyards of Engcdi."
2udly. Christ may be compared to a cluster of grapes for the abundance of juice that is in thera. 1. The cluster is squeezed and pressed, that the juice may be obtained; so Christ was " wounded for our transgressions, and bruised for our iniquities, under the severest strokes of justice, and pressure of his Father's wrath; for " it pleased the Lord to bruise him," and all this for our good, that our sins might be expiated, our souls comforted, and persons accepted with God. 2. The juice squeezed out of this cluster may denote the blood of Christ and efficacy of it; which being " shed for the remission of sin," perfectly procured it; it " eleanseth from all sin," and pnrgeth " the conscience from dead works," and has an influence in our justification, and in every other blessing of grace. 3. As the wine, which is the blood of the grape, is of a cheering and refreshing nature, so is a crucified Christ to a poor sinner; that there are salvation, righteousness, peace, and pardon through his blood, for the chief of sinners, is a reviving cordial to those that see themselves so, and the best and most acceptable news that they can hear of; this is more cheering and refreshing than the choicest wine. Or else.
By Cyprus is meant the Cyprus-tree' which grew upon the banks of the Nile, and at Ascalon in Jndea, and very probably in the vineyards of Engedi, here mentioned, as it did also in the island of Cyprus, from whence, perhaps, it had its name. The word Coplier is used in the Misnah" and translated Cyprus; and ]\Iaimon and Bartenora'' say, it is the same which in the Arabic is called wn^N, the Alhenna, and refer to this place; and observe, that there are some that say it is the spice called the clove. Of the Alhenna Dr Shaw^ says, " this beautiful and odoriferous plant, if it is not annually cut and kept low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most grateful smell, like camphire." There seems to have been a likeness between the Cyprus-tree and the vine, especially in their flowering; and it is said to bear a flowery fruit like a grape in flower; and hence as vines when they flower are said to Cypriie, as the Greek version of chap. ii. 15, so a bunch of Cyprus-flowers in likeness to the vine, is called here a cluster J and with propriety is the flower of the Cyprus referred to, since it induces sleep;' see ver. 13. And, 1. The" seed of the Cyprus-tree is much like a coriander seed, which the manna also resembled. Numb. xi. 7; whicli was typical of Christ, who is called " the hidden manna," Rev. ii. 17; being exceeding sweet, delightful, pleasant, and nourishing to believers. 2. The'' flower of the Cyprus-tree which may be chiefly designed, is of a white colour, and a sweet smell; and may denote the pnrity of Christ's nature, and the innocence and holiness of his life, who in both appeared to be " holy, harmless, and undefiled;" as also the sweet fragraucy of his person, blood, sacriSce, and righteousness. 8. The<= leaves thereof are good for the healing of ulcers, &c. " So the leaves of the tree of life," which is Jesus Christ, are said to be " for the healing of the nations;" that is, for the healing of their spiritual maladies and diseases. 4. An excellent"^ oil was made out of it; and of this with other things was made an oiutment which by Pliny, is called the royal ointment. Christ is by the holy Spirit anointed above measure with the " oil of gladness," and is possessed of those good ointments which are exceeding savoury; and from him do saints receive that " anointing, which teacheth all things."
Secondly. Some« think that the Cyprus or Cypirus, of which Pliny writes, lib. 21, c. 18, is here meant, which is a kind of rush or swordgrass, is of a sweet smell, and has bulbous roots, to which it is thought the allusion is here made. And, 1. The smell of it, as Pliny, in the place before cited, writes, is much like that of spikenard; and for the same reasons that Christ may be compared to the spikenai-d, in ver. 12, may he be compared to the cyperus here. 2. The smell of it, as the same naturalist observes, makes men vegeiiores et firmiores, more lively and strong; active and robust: in Christ is all a believei-'i
• Vid. Cocceiuni and Bifhop Patrick in loc.
strength, and from hira they receive fresh supplies of it; and the more they exercise faith on him, the stronger they are: so that though they are poor weak creatures in themselves, yet they " can do all things through Christ, which strengtheneth them." 3. The root of it, as is observed by the same author, is good against the bitings of serpents, especially scorpions. Christ, who is " the root of Jesse," was typified by the brasen serpent, which Moses, by a divine command, erected upon a pole, that every Israelite that was bitten by the fiery serpents, might look to it and have a cure. Clirist was lifted up on the cross, and now is in the Gospel, that whosoever looks unto him may live and not perish; see John iii. 14, 15; he is a sovereign and infallible remedy against the bitiogs of those fiery serpents within, our own sius and corruptions, and of that old serpent without, the Devil.
Thirdly. Others have thought that a cluster of dates, the fruit of the palm-tree, is here intended, which is the opinion of R. Aben E^ra and other Jewish writers; and indeed Engedi, as is manifest from Pliny,' was famous for those sort of trees, as was Jericho, which is therefore called i/ie city of the ■palm-trees. Dent, xxxiv. 3; and it ia very probable that Engedi was called Hazzazon-tamar, as it is 2 Chron. xx. 2, for the same reason; also the^ fruit of tliis tree grows in clusters, and is very sweet and luscious, and may be expressive of Christ, and the fruits of divine grace, which souls receive in clusters from him, and are exceeding sweet to their taste. Fourthly. Others think, and particularly Sanetius, that the balsam-tree is here intended, which only'' grew in the land of Judca: this place, Engedi,' was remarkably famous both for that and palmtrees; so Origen observes,'' that Engaddi abounded not so much with vines, as with balsams; the vinedressers '\xi. Jer. Hi. 16, are interpreted by R. Joseph,' of the gatherers of balsam, from Engedi toRamatha; and places where those trees grew might with propriety be called vineyards, since the balsam-trees were like to vines," and were cultivated after the manner of vines."" From this tree dropped the precious balsam, which was of a sweet smell, and of an healing nature; to which Christ may be very well compared, who is the great and only Pliysician of souls, wliose blood is a balsam for every sore, and has virtue to cure every disease.
P'iflhly. The word Gopher is by our translators rendered camphire, and so it is by " Pagnine, David de Pomis," and others; which" is of a sweet smell, is a very good remedy against the pains and aches of the head, a reviver of the spirits, and a refresher of the brain; and, if intended here, may be ex])ressive of that sweet consolation and
Divine refreshment which believers enjoy, resulting from views of acceptance in Christ's person, pardon through his blood, and justification by his righteousness. Though what we call camphire, seems not to be known to the ancients, nor does it grow in clusters; but is the tear or gum, or sometiiing of a resinous nature, which drops from an Indian tree.
Sixthly. There is one thing more to be remarked, and that is, that the Hebrew word nQD copher signifies " an atonement or propitiation;" and so may very well be applied to Christ, who is " the propitiation for our sins," and has made full atonement for them by " the blood of his cross." Bishop Patrick^ observes, that the ancient Hebrew doctors, by dividing the first word bniDM, " eshcol, a cluster," found out the mystery of the Messiah in these words, and considered them as if they were read us, IDID bD ©'N, ish col copher, " my beloved is unto me the man that propitiates or expiates all things," that is all sins and transgressions. In the Talmudi it is explained, " He whose all things are, has atoned for my iniquity." Both the Targnm and R. Sol. Jarchi carry it in the sense of atonement, though not as made by the Messiah: but it is certain that the great atonement for sin was to be, and is completely made by the Lord Jesus Clirist, the true Messiah; in which appeared a cluster of all the Divine perfections, shining in equal glory; here grace and mercy, justice and holiness, truth and faithfulness, sweetly joined and harmonised together; whereby also a cluster of Divine blessings was procured and eternally secured to all his redeemed ones, such as peace, pardon, justification, &c., all which are sweet and comfortable, and fill them with unspeakable joy and pleasure.
Verse 15. Behold, thou art fair, my love: Behold, thou art fair; thou hast dove's eyes.
The church having spoken in the three former verses of the glory, excellency, and sweetness, which she saw and experienced in Christ; he reassumes his part in this verse, and sets off the fairness and beauty of the church. lu which,
I. Is a general assertion that she is fair; " Behold, thou art fair, my love: Behold, thou art fair."
II. A particular instance of her beauty given; " Thou hast dove's eyes."
I. Here is a general assertion of her fairness; In which we have, 1st. the thing asserted, that she is fair. 2ndly. An " ecce, a behold," prefixed to it; "behold thou art fair." 3rdly. A loving character given, " my love." 4tbly. The assertion repeated.
1st, The general assertion is, that she is " fair;" not on the account of her good works.
or any righteousness performed by her, which is as filthly rags and " an unclean thing," as the Targum and R. Sol. Jarchi interpret it; but on the account of her being clothed with Christ's righteousness, washed in his blood, and sanctified by his Spirit, as has been shown on ver. 5.
2adly. To this general assertion is prefixed an ecce, a behold; which is sometimes, 1. A note of attention; and may be here designed to stir her up more seriously to consider her own beauty which she had in and from him: believers are too apt to keep their eyes npon their blackness, sius, and imperfections which fills them with sorrow, weakens their faith, and inclines tiiem to diflBdeuce; and though a consideration of this is sometimes necessary for the humbling of our souls, and the magnifying of Divine grace; yet we should not luive our eyes so fixed upon these things as to be unmiudlul of aud not regard our perfection, completeness, beauty, and comeliness, we have in Christ, who is " both our sanctification and our righteousness." 2. Tt is sometimes a note of admiration. Christ liere, setting forth the greatness and excellency of the church's beauty, is introduced wondering at that " comeliness" which he himself had put upon her, she being in his eyes " the fairest among women;" and much more reason have we to wonder at it, that we who are " by nature children of wrath," whose natures are corrupted and depraved, who are both by actual and original sin, black, uncomely, and deformed, yet are now fair and beautiful in Christ, through his blood and righteousness; that we, who were clothed with the rags of sin, are now arrayed with " the Sun of righteousness; that vie. who were cast out into the open field, to the loathing of our persons, in the day that we were born, yet now should be clothed with raiment of fine linen, silk, and broidered work," and be adorned with bracelets, chains, jewels, and ear-rings; O stupendous grace 1 astonishing love I 3. It is sometimes a note of asseveration; aud may be so used here, to assure her of the truth of what he asserted concerning her. Believers are very apt to call in question their fairness and completeness in Christ; and to indulge themselves in fears, doubts, and unbelief about it, especially when they consider how full they are of imperfections, sins, and spots; in the view of which they are very hardly brought to believe, that they are " all fair, and there is no spot in them:" Christ therefore to remove his church's doubts aud fears, banish her unbelief, aud streugthen her faith, uses this way of speaking.
Srdly, Christ gives his church here a vei-y affectionate title, " my love," which has been already considered and explained on ver. 9; and is here mentioned ascain to let her know, that she was ucrva, and Chryseus, are destribtd by thyir eyes still the object of his love, pleasure, and delight; that his love towards her was great, strong, lasting, aud unchangeable; as also how much his heart was ravished with her.
4thly. This assertion of Christ's respecting the church's beauty, is repeated, " behold, thou art (air;" which repetition is, 1. To show the exceeding greatness of it: she was " fair, fair," that is, exceeding fair; no such [.beauty to be found in any as in Christ, he is " fairer than the children of men;" and next to him is the chm'ch; she is " the fairest among women -." it is a superlative, surpassio g, an d excelling beauty that she is possessedo f. 2. It being repeated, shows the reality of it; this is inward and real, and not merely outward, nor painted: outward favour is deceitful, and natural beauty is vain: but such is not the church's, which is supernatural, spiritual, glorious, and perfect. 8. It manifests the great value and esteem which Christ has for her, aud her beauty, and how much he desired it; none so beautiful in his sight as she is, nor any beauty so desirable to him as hers; his thoughts are fixed upon, his eyes are sweetly delighted, and his heart surprisingly and divinely ravished with it; therefore he repeats it here and elsewhere, again and again in this Song. 4. It is repeated to show that she was both inwardly aud outwardly fair; she was fair, both with respect to justification and sanctification.
II. He gives a particular instance of her beauty, " thou hast dove's eyes," or eyes like doves:' her eyes are taken notice of, because much beauty lies in the eyes, either in the size or colour of them;" aud the eyes of doves are observed, because of some distinguished properties in them: the dove is a creature which famish out much matter for poets, which they apply to lovers.' By her eyes may be meant, either,
1st. The miuisters of the Gospel; who are that to Christ's body, the church, as eyes are to a human body; and what Job says of himself, may, with as muchjustness,be applied to them: " I was," says he. Job. xxix. 15, " eyes to the blind, and feet was I to the lame;" and the apostle seems to intimate this in 1 Cor. xii. 16 — 21. Now these may be called the church's eyes. 1. Because as the eyes are placed in the eminent part of the body, so are ministers set in the highest post and place in the church; and therefore are said, 1 Thes. v. 13; to be over others in the Lord; and it is as necessary and proper that they should be so, as it is, that the eyes should be in the head. 2. As the eyes are set there to watch and observe lest any hurt comes to the body, so miuisters of the Gospel are placed in the church for much the same purpose; for this reason they are frequently called watchmen, and their business represented to be a watching for or over the souls of men committed to their care, and to give them warning and notice of any daagcr that might befal tliein; of which we have instances both in the Okl and New Testament; see Isa. lii. 8, and Ixii. 6, Ezek xxxiii. 7—9, TIeb. xii. 17, 2 Tim. iv. 5. 3. They may be called the church's eyes, because they pry, search into, and make a discovery of GospL'l-truths to others; for which reason they are called the " light of the world," and more especially are the lights of the church -. they are the stars which Christ holds in his right hand, and makes use of to hold forth the " light of the word of life," and light to others; they shine not in their own, but in a borrowed light: they receive all from Christ; they would not be capable of looking into and discovering the precious truths of the Gospel, nor be able to show to others the way of salvation, did not the Spirit of truth, 657j\7jcr€», go before, lead the way, and gKide into all truth. 4. As the eyes observe, order, and direct the members of the body in their several actions; so the ministers of the Gospel, being appointed inspectors and overseers, observe the life and conversations of the members of (he church; and if any thing disorderly appears, in a proper way correct, admonish, and reprove them for it; they make it their business to teach the whole church all things which Christ has commanded; to guide, direct, and instruct them how to behave themselves in their whole walk and conversation, both in the church and towards them that are without.
Now these eyes of the church may be very fitly compared to doves. 1. For clearness and perspicuity; the eyes of doves'' are clear and sharpsighted, so are ministers to search and penetrate into Gospel-truths: it is with much more clearness they behold, and plainness they deliver Gospeltruths now, than they could under the legal dispensation; and there is a time coming, when they shall do it with much greater evidence and perspicuity, when " the watchmen shall see eye to eye;" though in this imperfect state we know but in part, and prophecy but in part, and see through a glass darkly, in com])arison of that light and evidence, in which those glorious truths shall appear to all believers in another world. 2. For their sincerity and simplicity; when Christ sent forth his disciples to preach the Gospek he bid them be " wise as serpents, and harmless as doves:" those who are his faithful ministers, act with all simplicity atid godly sincerity, and dare not, " as many, corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak they in Christ:" they use no artful methods to conceal their principles, and bring off persons from the plain truths of the Gospel to a reception of erroneous doctrines; but they are such who have " renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation ^^^_theJruU)^jx)mmending themselves to every ^ Frantz. hist, animal, sacra, par. 2. c. 15 ' i'aikut in loc. < i'lin. 1. lo. c. 34. yEliaii.
man's conscience in the sight of God:" they are exceeding careful and jealous lest souls, who are under their care, and are made their charge, should by any means be " corrupted from the simplicity that is in Christ." 3. For bringing in the oliveleaf of the Gos])el; Noah's dove brought an oliveleaf in its mouth, \\hich was an indication that the waters of the flood w^re abated: the ministers of the Gospel bring the good tiding of good things; they publish salvation by Christ, and bring the news of peace and pardon by his blood, justification by his righteousness, life through his death, and acceptance in his person. 4. For those dovelike giits of the Spirit, with vhich they are endowed, and by which they are qualified for that work which they are called unto; there are diversities of them, of which one and the same Spirit is the Author, and these being given unto them, make them able ministers of the New Testament; so that they become both useful and beautiful. The Jews^ interpret those eyes of the Sanlicdrim.
2ndly. By the church's eye may be meant, the eyes of " her understanding being enlightened" by the Spirit of God; and more especially the eye of faith, by which a soul takes a view of Clirisl's glory, fulness, and suitableness, and looks unto him alone for life and salvation; which may be compared to dove's eyes: 1. For the clearness and perspicuity of it; the dove, as has been already observed, is a quick and sharpsighted creature; the eye of faith penetrates into those things " within the vail," brings distant things near, and makes unseen things manifest unto the soul; for it is " the substance of things hoped for, and the evidence of things not seen;" the things which the eye of nature and carnal reason could never take cognisance of, are observed by faith; whose object is an unseen Christ, and the unvisible things of another world which " eye hath not seen, nor ear heard." 2. For its singleness and simplicity in looking only to Christ: the dove' is an exceeding chaste and loving creature to its mate; the eyes of doves look only to their mates, to whom they keep an inviolable chastity; faith looks only to Christ and nothing else; it looks only lo his person for acceptance with God, and not either to its duties or its graces; it looks only to Christ's righteousness for justification, and not tojits own works, whether they be moral or evangelical, works done before or after conversion; it looks only to his blood for pardon and cleansing, and not to its tears of humiliation and 'repentance; it looks not to its frames, nor grace received, for its supply and support, but to an all-suflicient and inexhaustible fulness of grace in Christ: now this is the pure, single, and chaste look of faith, which is so pleasant and delightful to Christ Jesus. 3. For finding out, and feeding upon the pure and wholesome doctrines of the Gospel: the dove^ singles out and feeds upon only pure seed and grain, and rejects all other, as not being agreeable and pioper food; so a believiii!? soul cannot feed and live upon any thing; he cannot live upon the husks which swine eat, bat upon the " wholesome words of our Lord Jesus Christ;" any food will not do, none but the " bread of life and the hidden mauna;" it is the earnest desire of such a soul, that the " life which be lives in the flesh, might be by the faith of the Son of God;" he would always live ou Christ and with Christ, and cannot be satisfied with any thing short of him; for having once tasted " that the Lord is gracious," he evermore desires this bread. 4. For the exceeding beautifulness of it in Christ's eye; as the eyes of doves are beautiful and delightful, so is this eye of faith to Christ, his heart is even ravished with it; " thou hast ravished my heart," says he, in chap. iv. 9, " with one of thine eyes:" Christ's eyes, for the beauty and glory of them, are said to be, in chap. v. 12, " as the eyes of doves, by the rivers of water, washed with milk and filly set;" and so are the church's here; nothing more beautiful than the eye of faith. 5. For the meekness and humility of it: dove's eyes are meek and humble, not fiery, fierce, and furious, as some creatures, nor proud and lofty as others. Faith is a low and humble grace, it takes nothing to itself, but ascribes allihe glory to Christ; it renders the disposition of a soul possessed of it mild and meek, not fierce and cruel, for " faith works by love:" a fiery temper, and a furious disposition do not become a believer; nor is it either excited or encouraged by faith: which promotes a meek, humble, and lowly spirit, of winch Christ, the object of faith, is the best example, who says, " learn of me, for I aai meek and lowly in heart:" who cheeks the furious, and resists the proud, but takes delight and pleasure in the humble soul, whose eyes are up uuto him alone.
Verse IG. Behold, tJioit art fair, my beloved, yea, pleasant; also our bed is green.
The cliurch having heard her own praises in the foriner verse, and being conscious to herself of her sius and infirmities, and that what beauty was in her came from her beloved; she, as it were, breaks in upon his diseonrse, and ascribes it all to him; and it is as if she should say. Dost thou say tliat I am fair? thou only art eminently, essentially, aud originally so: for -bU the beauly which I am possessed of, as it is by way of eminency in thee, so it is derived from thee; therefore the praise of it is not due to me, but to thyself, to whom be all the glory. In these words. I. The same thing is asserted by the church couccrning Christ, wiiich he had asserted concerning her in the former verse; " behold, thou art fair, my beloved."
III. That their bed, which belonged in common to them both, " was green."
The same thing is here asserted by the church concerning Christ, which he had asserted concerning her, aud that much in the same manner. For,
1st. The title which he gave her is, " niy love," and that which she here gives him is, " ray beloved." They seein, not only in these two verses, but indeed throughout the whole Song, to be, as it were, striving to outdo each other in their mutual expressions of love; but this title has been already exiilaiued ou ver. 13.
2ndly. She asserts of this beloved of her's in the very same words, that he is fair; she returns it to him, to whom she judged it more properly belonged; whose beauty is natural and essential, hers not so; his original and uuderived, but hers derived from him: his infinite, inconceivable, inexpressible, aud transcending all others, but hers of an inferior nature. Now her returning the same commendation back to Clirist, shows that she not only looked on her beauty as far inferior to Christ's, and not to be mentioned with it; as also that it was derived from him; and that if she was in any sense comely, it was through that comeliuess which he had put upon her; but likewise it shows her modesty and humility, as well as the nature of true faith, which gives all the glory of what the soul is, or has, to Christ and his grace; its usual and common language is, " not I, but the grace of God which was with me, and it is by the grace of God I am what I am." Now Christ may be said to be fair.
1st. As he is man; aud so he is, both in body and soul; that body which was prepared him by the Father, and which was in an unspeakable and surprising manner conceived in the Virgin's womb by the power of the Holy Ghost, as it was free from sin, so was no doubt free from all the blemishes aud defects of nature; and in this sense, as well as in some other, may he be said to be " fairer than the children of Adam;" and more especially he was so at his transfiguration, when " his face did shine as the sun, and his raiment was white as the light:" though what with sorrows and safi'erings, with tears, dust, sweat, aud blood, " his visage was marred more than any man, and his form more than the sons of men;" yet now being raised from the dead, and exalted at his Father's right hand, is beautiful and glorious: for that same human nature, which here below was the ridicule of men, is now the wonder of angels; that head which was crowned with thorns, is now " crowned with glory and honour;" and that face whieli was spit upon, will be the delightful object of the saints ' everlasting vision, after the resurrection morn -. when with their bodily eyes they shall gaze on the glory of Christ's human nature, whom they " shall see for themselves, aad not another:" in short, Christ's glorious human body will then be the pattern and exemplar, to which our bodies shall then be fashioned aad made like. Moreover, as he is fair in his human body, so likewise in his soul; the powers and faculties of which act in an agreeable order, nothiug being misplaced, nor any disorder iu the whole frame or contexture of it, being free from all sin, and full of every grace: holiness here appears iu its beauty, and knowledge and wisdom in their perfection; all which were manifest and evident throughout the whole of his life. In short, the whole human nature had an immeasurable unction of the Holy Spirit, on the account of which he is said to be fairer than others; he was '■' anointed with the oil of gladness above his fellows; grace was poured plentifully into his lips, from whence it freely dropped like " sweet smelling myrrh."
2udly. He may be said to be fair, as God-man and Mediator, which I suppose is chiefly designed here; for as such, this branch of the Lord is exceeding beautiful and glorious iu the eyes of believers. For, 1. The glory of all the divine perfections is resplendent in him: as such, he is " the brightness of his Father's glory, and the express image of his person:" all God's creatures, works, and actions, show forth the glory of his perfections in some measui'e; but they are no where so clearly discerned, nor so gloriously displayed, as they are in the. person and office of Christ as Mediator; for " the light of the knowledge of the glory of God" is given us in the face, or person of Jesus Christ -. and a glorious, delightful, and ravishing sight it is to a believer. 2. There is a mediatorial glory which he is possessed of, which makes him look exceeding fair and beautiful; this is what was given him before the world began, when he first entered into covenant with his Father, became our Surety, and was set up as the Mediator of God's elect: which, when he had finished his work, he desired might be given to him, that is, might be more clearly manifested, and a greater display of it given to the world, and it is what shall feed the eyes of his saints with wonder and pleasure to all eternity. This is what Christ desires that they may be with him for, namely, " to behold his glory," for then indeed shall they " see him as he is:" now, in the glass of the Gospel, saints behold a great deal of the glory of Christ Jesus, which gives them much pleasure and delight; but this is but little in comparison of what they shall be everlastingly indulged with. 3. Christ appears with much fairness and beauty to believers, as he is possessed of all grace; this was the glorious and soul ravisliiug sight, which the evangelist John, together with others, had of him, which ho takes notice of, sayiug, John i. 14, " we beheld his glory, the glory as of the ouly-bcgolten of tiie Father, full of grace and truth;" and what makes it still more delightful is, that all this grace is treasured up in him for them, that they from " his fulness may receive, and grace for grace:" there is every thing in him that souls want, and every thing tliey want they may have from him, for " he is of God made unto us wisdom, righteousuess, sanctification, and redemption," which consideration must needs render him fair, beautiful, and delightful in the believer's eye. 4. Christ is fair in believer's eyes, in all he is unto them, or has done and suffered for them; their souls are delighted iu the views of him, as their propliet, to teach and instruct them, whose " lips are like lilies, dropping sweet smelling myrrh" of Gospel doctrines, counsels, and promises; as their priest, who, by his active and passive obedience, has made full satisfaction to the righteous law, au atonement for their sins by his blood, and is now iuterceJiug for them in heaven, and therefore, his " hands are as gold rings set with ttie beryl, and his legs as pillars of marble set upon sockets of fine gold;" and as their king, to rule, govern, protect, and defend them, whose head " is as the most fine gold, his locks are bushy, and black as a raven." Moreover, he is exceeding fair and beautiful in their eyes, considered in all the relations he bears to them; as he is their indulgent Father, their tender Husband, loving Brother, and faithful Friend: and so he is to them, in all that he has done and suffered for them; it is au exceeding delightful sight to view him undertaking their cause, espousing their persons, assuming their name, bleeding and dying in their room and stead, arising again as a victorious conqueror, sitting at God's right hand, where he ever lives to make intercessiou for transgressors.
3rdly. The same word behold, is prefixed by the church to this commendation, as was to the other by Christ, as woudering at that beauty she saw in him, and that one so fair should take any notice of her; and being affected with his glory herself, she stirs up others to a eoutemplatiou of it; for all have reason, upon a view thereof, to say, " how great is his goodness, and how great is his beauty," Zech. ix. 17.
11. She not ouly asserts the same of him as he had done of her, but also makes an addition to bis character, sayiug, " behold, thou art fair, yea, pleasant." This shows the exceeding great value and esteem that she had for him, aud that siie found it difficult to find words fully expressive of his excellency; and indeed all words fall short of expressing his worth. She was not contented with the former commendation of him, and therefore adds another word, striving as it were, to exceed him in her commendations. They were not mere words of compliment she used, for her heart and affections went along with them; nay, she labouied under a difficulty of fiading out words, apt, strong, and full enough to express the real and just sentiments of her mind concerning him, and therefore, as she thought one word was not enough, she adds another, " yea, pleasant." 1. The person of Christ is so to a believer; He looks pleasantly upon believers with an eye of love and grace, " his eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set" upon them. He does not look upon them in a frowning, furious, and angry manner, but as having the greatest respect for, and taking the greatest delight in them; and whilst they are enabled by faith to view him with love in his heart and smiles in his countenance, their souls are filled with an universal pleasure; for if it is " a pleasant thing for the eyes to behold the sun" in the firmament, it is much more pleasant to behold the " Sun of righteousness arising with healing in his wings;" to see our acceptance in his person, pardon through his blood, justification by his righteousness, reconciliation with God through his atoning sacrifice, and every needful supply of grace from his iufiuite fulness: O how pleasant must Christ be to a believer under all those sweet considerations 1 2. Christ's covenant and promises are exceeding pleasant to them. "What can be a more delightful sight, than to view Christ as the Mediator, Surety, and Messenger of the covenant of grace; to see all the blessings, and the " exceeding great and precious promises" of it, all secured in his hands; as also their interest in it, and in him as their coveuant-head? so that they can say, as David did, 2 Sam. xxiii. 5, " although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation and all my desire, although he make it not to grow;" it is this will give satisfaction and content, under all the troubles and exercises of life, and fortify against the fears of death. 3. The doctrines of Christ are pleasant to believers. " Pleasant wards are as an honeycomb, sweet to the soul, and Iiealth to the bones;" such are the wholesome words of onr Lord Jesus, the doctrines of the everlasting gospel; these are sweeter to a believer's taste than " the honey, or the honey-comb;" they are salutary and nourishing, and therefore valued by him more than his necessary food; he often, with Jeremiah, finds these words, and eats them, and they are to him " the joy and rejoicing of his heart." 4. The ordinances of Christ are pleasant to them. The commands of Christ are far from being grievous, his " yoke is easy and his burden light;" all his tiibernacles are amiable aud lovely, his " ways are ways of pleasantness, and his paths are paths of peace," especially when they enjoy his presence, have communion with him; and are assisted by his Spirit in an attendance on them. 5. Christ's company and conversation are exceeding pleasant and delectable: no fellowship like " fellowship with the Father, and with his Son Jesus Christ." This is' the believer's peculiar privilege, his sole delight, and the matter of his glorying: no presence like the presence of Christ, "in whose presence is fulness of joy; and pt whose right hand are pleasures for evermore." Communion with angels, and fellowship with saints, must needs be very pleasant and delightful; to believers; but not to be compared with the enjoyment of his presence, who is the Head of angels, and the king of saints; this is the saints' comfort here, and will be their eternal happiness hereafter. III. Having thus given this great and glorious commendation of her beloved, she asserts that their bed, which was common to them, and v\hich made for the glory of them both, green; also our bed is green; where we are to consider, 1st. "What this bed is. 2ndly. Whose it is. And, 3rdly. What is said of it.
1st. It will be proper to inquire what is meant by this bed. R. Solomon Jarchi observes; that the tabernacle and temple were called so; and for this purpose cites Cant. iii. 7, 2 Kings xi. 2, 3, and so it is explained in Yalkut. Theodoret'' thinks that the scriptm-es are here intended, which are oftentimes the instrumental means of begetting souls to Christ; see James i. 18, 1 Peter i. 23. But it seems better to understand it of the church itself, and the seat of it; where Christ and believers comfortably rest together, enjoy sweet fellowship and communion with each other, and where many souls are begotten and born again; for " of Zion it shall be said, this and that mau was born in her."
2ndly. Whose bed is this -. she calls it our bed, which denotes a mutual property and interest that Christ and believers have in the church; it is what tlie Father has given him, which he has purchased with his blood, and is the Author and Maker of; " beliolJ his bed, which is Solomon's:" this he has chosen for his rest, solace, and refreshment, saying, " this is my rest for ever, here will I dwell." Jloreovcr, it is the bed which believers have a right to, aud therefore are admitted to all the privileges of it; here they enjoy the presence and company of Christ their beloved, they have an interest in him; therefore the apostle says, " if Christ be yours, all things are yours."
3rdly. It is said of this bed, that it is green, that is, flourishing and fruitful; so the word is used in Dan. iv. 4, Psalm Iii. 8, and xxxvii. 35, and intends either, 1. The fruitfulness of the saints in grace and holiness, who being " planted in the house of tlie Lord, flourish in the courts of our God," as trees of righteousness, which are filled aud laden with the fruits thereof which is owing to the refreshing dews and influences of divine grace. Or else, 2. The numerous iDcrea.se of converts in the church; and so