Song of Solomon 1 commentary

This is "the Song of songs," excellent above any others, for it is wholly taken up with describing the excellences of Christ, and the love between him and his redeemed people.

The church, or rather the believer, speaks here in the character of the spouse of the King, the Messiah. The kisses of his mouth mean those assurances of pardon with which believers are favoured, filling them with peace and joy in believing, and causing them to abound in hope by the power of the Holy Ghost. Gracious souls take most pleasure in loving Christ, and being loved of him. Christ's love is more valuable and desirable than the best this world can give. The name of Christ is not now like ointment sealed up, but like ointment poured forth; which denotes the freeness and fulness of the setting forth of his grace by the gospel. Those whom he has redeemed and sanctified, are here the virgins that love Jesus Christ, and follow him whithersoever he goes, Rev. 14:4. They entreat him to draw them by the quickening influences of his Spirit. The more clearly we discern Christ's glory, the more sensible shall we be that we are unable to follow him suitably, and at the same time be more desirous of doing it. Observe the speedy answer given to this prayer. Those who wait at Wisdom's gate, shall be led into truth and comfort. And being brought into this chamber, our griefs will vanish. We have no joy but in Christ, and for this we are indebted to him. We will remember to give thanks for thy love; it shall make more lasting impressions upon us than any thing in this world. Nor is any love acceptable to Christ but love in sincerity, Eph. 6:24. The daughters of Jerusalem may mean professors not yet established in the faith. The spouse was black as the tents of the wandering Arabs, but comely as the magnificent curtains in the palaces of Solomon. The believer is black, as being defiled and sinful by nature, but comely, as renewed by Divine grace to the holy image of God. He is still deformed with remains of sin, but comely as accepted in Christ. He is often base and contemptible in the esteem of men, but excellent in the sight of God. The blackness was owing to the hard usage that had been suffered. The children of the church, her mother, but not of God, her Father, were angry with her. They had made her suffer hardships, which caused her to neglect the care of her soul. Thus, under the emblem of a poor female, made the chosen partner of a prince, we are led to consider the circumstances in which the love of Christ is accustomed to find its objects. They were wretched slaves of sin, in toil, or in sorrow, weary and heavy laden, but how great the change when the love of Christ is manifested to their souls!

Observe the title given to Christ, O Thou whom my soul loveth. Those that do so, may come to him boldly, and may humbly plead with him. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them. Those whose souls love Jesus Christ, earnestly desire to share in the privileges of his flock. Turning aside from Christ is what gracious souls dread more than anything else. God is ready to answer prayer. Follow the track, ask for the good old way, observe the footsteps of the flock, look what has been the practice of godly people. Sit under the direction of good ministers; beside the tents of the under shepherds. Bring thy charge with thee, they shall all be welcome. It will be the earnest desire and prayer of the Christian, that God would so direct him in his worldly business, and so order his situation and employment, that he may have his Lord and Saviour always before him.

The Bridegroom gives high praises of his spouse. In the sight of Christ believers are the excellent of the earth, fitted to be instruments for promoting his glory. The spiritual gifts and graces which Christ bestows on every true believer, are described by the ornaments then in use, 10,11. The graces of the saints are many, but there is dependence upon each other. He who is the Author, will be the Finisher of the good work. The grace received from Christ's fulness, springs forth into lively exercises of faith, affection, and gratitude. Yet Christ, not his gifts, is most precious to them. The word translated "camphire," signifies "atonement or propitiation." Christ is dear to all believers, because he is the propitiation for their sins. No pretender must have his place in the soul. They resolved to lodge him in their hearts all the night; during the continuance of the troubles of life. Christ takes delight in the good work which his grace has wrought on the souls of believers. This should engage all who are made holy, to be very thankful for that grace which has made those fair, who by nature were deformed. The spouse (the believer) has a humble, modest eye, discovering simplicity and godly sincerity; eyes enlightened and guided by the Holy Spirit, that blessed Dove. The church expresses her value for Christ. Thou art the great Original, but I am but a faint and imperfect copy. Many are fair to look at, yet their temper renders them unpleasant: but Christ is fair, yet pleasant. The believer, 16, speaks with praise of those holy ordinances in which true believers have fellowship with Christ. Whether the believer is in the courts of the Lord, or in retirement; whether following his daily labours, or confined on the bed of sickness, or even in a dungeon, a sense of the Divine presence will turn the place into a paradise. Thus the soul, daily having fellowship with the Father, the Son, and the Holy Spirit, enjoys a lively hope of an incorruptible, undefiled, and unfading inheritance above.

INTRODUCTION

The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" (Ex 29:37); the heaven of heavens, equivalent to the highest heavens (De 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of Melito, bishop of Sardis, A.D. 170 (Eusebius, Ecclesiastical History, 4.26), and of others of the ancient Church.

Origen and Jerome tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. Rosenmuller justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" (So 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on So 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (So 1:7), "an abomination to the Egyptians" (Ge 46:34); so also So 1:6; 3:4; 4:8; 5:7 are at variance with it. The Christian fathers, Origen and Theodoret, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" (So 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says Harris, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript (Is 54:5; 62:5; Jr 3:1, &c.; Eze 16:1-63; 23:1-49; Mt 9:15; 22:2; 25:1, &c.; Joh 3:29; 2Co 11:2; Ep 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Re 19:7; 21:2; 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [Burrowes]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [Leighton]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [Psa 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.

The unity of subject throughout, and the recurrence of the same expressions (So 2:6, 7; 3:5; 8:3, 4; 2:16; 6:3; 7:10; 3:6; 6:10; 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (So 2:7; 3:5; 5:1; 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read (1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.

It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [Moody Stuart]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [Origen]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Pr 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1Pe 1:11, 12; 2Pe 1:20, 21).

"Oh that I knew how all thy lights combine, and the configurations of their glorie,

Seeing not only how each verse doth shine, but all the constellations of the storie."--Herbert.

Three notes of time occur [Moody Stuart]: (1) The Jewish Church speaks of the Gentile Church (So 8:8) towards the end; (2) Christ speaks to the apostles (So 5:1) in the middle; (3) The Church speaks of the coming of Christ (So 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (So 1:2, 4; 2:8; 3:1, 4, 6, 7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (So 5:1-3, &c.), and her longings after Him, and reconciliation (So 5:8-16; 6:3, &c.; So 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (So 7:10, 12; 8:8-10, 14).

CHAPTER 1

So 1:1-17. Canticle I.--(So 1:2-2:7)--The Bride Searching for and Finding the King.

1. The song of songs--The most excellent of all songs, Hebrew idiom (Ex 29:37; De 10:14). A foretaste on earth of the "new song" to be sung in glory (Re 5:9; 14:3; 15:2-4).

Solomon's--"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [Moody Stuart], but because his personality is hid under that of Christ, the true Solomon (equivalent to Prince of Peace). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [Adelaide Newton]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.

2. him--abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre (Joh 20:15), as if everyone must know whom she means, the one chief object of her desire (Psa 73:25; Mt 13:44-46; Php 3:7,8).

kiss--the token of peace from the Prince of Peace (Lu 15:20); "our Peace" (Psa 85:10; Col 1:21; Ep 2:14).

of his mouth--marking the tenderest affection. For a king to permit his hands, or even garment, to be kissed, was counted a great honor; but that he should himself kiss another with his mouth is the greatest honor. God had in times past spoken by the mouth of His prophets, who had declared the Church's betrothal; the bride now longs for contact with the mouth of the Bridegroom Himself (Job 23:12; Lu 4:22; He 1:1, 2). True of the Church before the first advent, longing for "the hope of Israel," "the desire of all nations"; also the awakened soul longing for the kiss of reconciliation; and further, the kiss that is the token of the marriage contract (Ho 2:19, 20), and of friendship (1Sa 20:41; Joh 14:21; 15:15).

thy love--Hebrew, "loves," namely, tokens of love, loving blandishments.

wine--which makes glad "the heavy heart" of one ready to perish, so that he "remembers his misery no more" (Pr 31:6, 7). So, in a "better" sense, Christ's love (Ha 3:17, 18). He gives the same praise to the bride's love, with the emphatic addition, "How much" (So 4:10). Wine was created by His first miracle (Joh 2:1-11), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom (Mt 26:29), which we can never drink to "excess," as the other (Ep 5:18; compare Psa 23:5; Is 55:1).

3. Rather, "As regards the savor of thy ointments, it is good" [Maurer]. In So 4:10, 11, the Bridegroom reciprocates the praise of the bride in the same terms.

thy name--Christ's character and office as the "Anointed" (Is 9:6; 61:1), as "the savor of ointments" are the graces that surround His person (Psa 45:7, 8). Ec 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Ac 4:12), implies the exclusive preciousness of Messiah's name (Ex 30:23-28, 31-38). So Mary brake the box of precious ointment over Him, appropriately (Mr 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Col 1:19; 2:9); of sweet odor (Ep 5:2).

poured--(Is 53:12; Ro 5:5).

therefore--because of the manifestation of God's character in Christ (1Jo 4:9, 19). So the penitent woman (Lu 7:37, 38, 47).

virgins--the pure in heart (2Co 11:2; Re 14:4). The same Hebrew is translated, "thy hidden ones" (Psa 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Ro 5:5).

4. (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.

Draw me--The Father draws (Joh 6:44). The Son draws (Jr 31:3; Ho 11:4; Joh 12:32). "Draw" here, and "Tell" (So 1:7), reverently qualify the word "kiss" (So 1:2).

me, we--No believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of saints (Joh 1:41, 45). Individuality and community meet in the bride.

run--Her earnestness kindles as she prays (Is 40:31; Psa 119:32, 60).

after thee--not before (Joh 10:4).

king ... brought me into--(Psa 45:14, 15; Joh 10:16). He is the anointed Priest (So 1:3); King (So 1:4).

chambers--Her prayer is answered even beyond her desires. Not only is she permitted to run after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Es 4:11; 5:2; Psa 27:5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next (Joh 2:21), whereby believers are brought within the veil (Ep 2:6; He 10:19, 20). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven (Joh 14:3). His chambers are the bride's also (Is 26:20). There are various chambers, plural (Joh 14:2).

be glad and rejoice--inward and outward rejoicing.

in thee--(Is 61:10; Php 4:1, 4). Not in our spiritual frames (Psa 30:6, 7).

remember--rather, "commemorate with praises" (Is 63:7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Psa 4:6, 7).

upright--rather, "uprightly," "sincerely" (Psa 58:1; Ro 12:9); so Nathanael (Joh 1:47); Peter (Joh 21:17); or "deservedly" [Maurer].

5. black--namely, "as the tents of Kedar," equivalent to blackness (Psa 120:5). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petræa) cover their tents (contrasted with the splendid state tent in which the King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon," marks the believer (Ro 7:18, &c.; 8:1); 1Ti 1:15, "I am chief"; so she says not merely, "I was," but "I am"; still black in herself, but comely through His comeliness put upon her (Eze 16:14).

curtains--first, the hangings and veil in the temple of Solomon (Eze 16:10); then, also, the "fine linen which is the righteousness of saints" (Re 19:8), the white wedding garment provided by Jesus Christ (Is 61:10; Mt 22:11; 1Co 1:30; Col 1:28; 2:10; Re 7:14). Historically, the dark tents of Kedar represent the Gentile Church (Is 60:3-7, &c.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ (Mt 2:1-12): the wise men from the East (Arabia, or Kedar).

daughters of Jerusalem--professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings (So 3:10, 11); so near to Jesus Christ as not to be unlikely to find Him (So 5:8); desirous to seek Him with her (So 6:1; compare So 6:13; 7:1, 5, 8). In So 7:8, 9, the bride's Beloved becomes their Beloved; not, however, of all of them (So 8:4; compare Lu 23:27, 28).

6. She feels as if her blackness was so great as to be gazed at by all.

mother's children--(Mt 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Psa 45:10); they had maltreated her (Lu 15:15, 16). Children of the same mother, but not the same father [Maurer], (Joh 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mt 16:26; Lu 9:25). The believer has to watch against the same danger (1Co 9:27). So he will be able, instead of the self-reproach here, to say as in So 8:12.

7. my soul loveth--more intense than "the virgins" and "the upright love thee" (So 1:3, 4; Mt 22:37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Psa 23:1-6). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labors and dangers; arising from all absorbing love (Lu 14:26); this distinguishes her from the formalist (Joh 10:27; Re 14:4).

feedest--tendest thy flock (Is 40:11; He 13:20; 1Pe 2:25; 5:4; Re 7:17). No single type expresses all the office of Jesus Christ; hence arises the variety of diverse images used to portray the manifold aspects of Him: these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it is through a veil; she sees Him not (Job 23:8, 9). If we would be fed, we must follow the Shepherd through the whole breadth of His Word, and not stay on one spot alone.

makest ... to rest--distinct from "feedest"; periods of rest are vouchsafed after labor (Is 4:6; 49:10; Eze 34:13-15). Communion in private must go along with public following of Him.

turneth aside--rather one veiled, that is, as a harlot, not His true bride (Ge 38:15), [Gesenius]; or as a mourner (2Sa 15:30), [Weiss]; or as one unknown [Maurer]. All imply estrangement from the Bridegroom. She feels estranged even among Christ's true servants, answering to "thy companions" (Lu 22:28), so long as she has not Himself present. The opposite spirit to 1Co 3:4.

8. If--she ought to have known (Joh 14:8, 9). The confession of her ignorance and blackness (So 1:5) leads Him to call her "fairest" (Mt 12:20). Her jealousy of letting even "His companions" take the place of Himself (So 1:7) led her too far. He directs her to follow them, as they follow Him (1Co 11:1; He 6:10, 12); to use ordinances and the ministry; where they are, He is (Jr 6:16; Mt 18:19, 20; He 10:25). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom (Ex 2:16). The bride unhesitatingly asks the watchmen afterwards (So 3:3).

kids--(Joh 21:15). Christ is to be found in active ministrations, as well as in prayer (Pr 11:25).

shepherds' tents--ministers in the sanctuary (Psa 84:1).

9. horses in Pharaoh's chariots--celebrated for beauty, swiftness, and ardor, at the Red Sea (Ex 14:15). These qualities, which seem to belong to the ungodly, really belong to the saints [Moody Stuart]. The allusion may be to the horses brought at a high price by Solomon out of Egypt (2Ch 1:16, 17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (Is 51:1; 1Pe 1:18, 19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle (So 1:5; 3:6, 7); it rightly is put at the beginning of the Church's call. The ardor and beauty of the bride are the point of comparison; (So 1:4) "run"; (So 1:5) "comely." Also, like Pharaoh's horses, she forms a great company (Re 19:7, 14). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now, His chariots and horses (So 6:4).

10. rows of jewels--(Eze 16:11-13). Olerius says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls (Eze 16:11). The comparison of the horses (So 1:9) implies the vital energy of the bride; this verse, her superadded graces (Pr 1:9; 4:9; 1Ti 2:9; 2Pe 1:5).

11. We--the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (Ge 1:26; Pr 8:30; 30:4). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [Leighton].

make--not merely give (Ep 2:10).

borders of gold, with studs of silver--that is, "spots of silver"--Jesus Christ delights to give more "to him that hath" (Mt 25:29). He crowns His own work in us (Is 26:12). The "borders" here are equivalent to "rows" (So 1:10); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in Es 2:17. Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" (So 4:8) is a crowned one (Eze 16:12; Re 2:10). The crown is given at once upon conversion, in title, but in sensible possession afterwards (2Ti 4:8).

12. While--It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (Lu 7:37, 38; Joh 12:3; 2Co 2:15). Historically fulfilled (Mt 2:11); spiritually (Re 3:20); and in church worship (Mt 18:20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as So 1:4 refers to private communion (1Co 10:16, 21); typically (Ex 24:9-11); the future perfect fulfilment (Lu 22:30; Re 19:9). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, while still militant (Psa 23:5)!

my spikenard--not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work (Php 4:18).

13. bundle of myrrh--abundant preciousness (Greek), (1Pe 2:7). Even a little myrrh was costly; much more a bundle (Col 2:9). Burrowes takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value.

he--rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (So 1:14).

all night--an undivided heart (Ep 3:17; contrast Jr 4:14; Eze 16:15, 30). Yet on account of the everlasting covenant, God restores the adulteress (Eze 16:60, 62; Ho 2:2, &c.). The night is the whole present dispensation till the everlasting day dawns (Ro 13:12). Also, literally, "night" (Psa 119:147, 148), the night of affliction (Psa 42:8).

14. cluster--Jesus Christ is one, yet manifold in His graces.

camphire--or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.

vineyards--appropriate in respect to Him who is "the vine." The spikenard was for the banquet (So 1:12); the myrrh was in her bosom continually (So 1:13); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all.

En-gedi--in South Palestine, near the Dead Sea (Jos 15:62; Eze 47:10), famed for aromatic shrubs.

15. fair--He discerns beauty in her, who had said, "I am black" (So 1:5), because of the everlasting covenant (Psa 45:11; Is 62:5; Ep 1:4,5).

doves' eyes--large and beautiful in the doves of Syria. The prominent features of her beauty (Mt 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Ge 8:10, 11; Mt 3:16). The opposite kind of eyes (Psa 101:5; Mt 20:15; 2Pe 2:14).

16. Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair"; if I am so, it is not in myself; it is all from Thee (Psa 90:17); but Thou art fair in Thyself (Psa 45:2).

pleasant--(Pr 3:17) towards Thy friends (2Sa 1:26).

bed ... green--the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in So 1:7 is here granted; a green oasis in the desert, always found near waters in the East (Psa 23:2; Is 41:17-19). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (Lu 2:7, 12). In this verse there is an incidental allusion, in So 1:15, to the offering (Lu 2:24). So the "cedar and fir" ceiling refers to the temple (1Ki 5:6-10; 6:15-18); type of the heavenly temple (Re 21:22).

17. our house--see on So 1:16; but primarily, the kiosk (Is 11:10), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms.

fir--rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [Gesenius, Weiss, and Maurer]. Contrasted with the shifting "tents" (So 1:5), His house is "our house" (Psa 92:13; Ep 2:19; He 3:6). Perfect oneness of Him and the bride (Joh 14:20; 17:21). There is the shelter of a princely roof from the sun (Psa 121:6), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.

The song of songs - A song of peculiar excellence. See the Introduction. The rabbins consider this superior to all songs. Ten songs, says the Tarpon, have been sung; but this excels them all.

1. The first was sung by Adam when his sin was pardoned.

2. The second was sung by Moses and the Israelites at the Red Sea.

3. The third was sung by the Israelites when they drank of the rock in the wilderness.

4. The fourth was sung by Moses when summoned to depart from this world.

5. The fifth was sung by Joshua when the sun and moon stood still.

6. The sixth was sung by Deborah and Barak after the defeat of Sisera.

7. The seventh was sung by Hannah when the Lord promised her a son.

8. The eighth was sung by David for all the mercies given him by God.

9. The ninth is the present, sung in the spirit of prophecy by Solomon.

10. The tenth is that which shall be sung by the children of Israel when restored from their captivities. See the Targum.

Let him kiss me, etc. - She speaks of the bridegroom in the third person, to testify her own modesty, and to show him the greater respect.

Thy love is better than wine - The versions in general translate דדיך dodeyca, thy breasts; and they are said to represent, spiritually, the Old and New Testaments.

Thy name is as ointment poured forth - Ointments and perfumes were, and still are, in great request among the Asiatics. They occur constantly in their entertainments. Thy name is as refreshing to my heart, as the best perfumes diffused through a chamber are to the senses of the guests.

Therefore do the virgins love thee - She means herself; but uses this periphrasis through modesty.

Draw me - Let me have the full assurance of thy affection.

We will run after thee - Speaking in the plural through modesty, while still herself is meant.

The king hath brought me - My spouse is a potentate, a mighty king, no ordinary person.

Into his chambers - He has favored me with his utmost confidence.

The upright love thee - The most perfect and accomplished find thee worthy of their highest esteem.

I am black, but comely - This is literally true of many of the Asiatic women; though black or brown, they are exquisitely beautiful. Many of the Egyptian women are still fine; but their complexion is much inferior to that of the Palestine females. Though black or swarthy in my complexion, yet am I comely - well proportioned in every part.

As the tents of Kedar - I am tawny, like the tents of the Arabians, and like the pavilions of Solomon, probably covered by a kind of tanned cloth. The daughters of Jerusalem are said to represent the synagogue; the bride, the Church of Christ. It is easy to find spiritual meanings: every creed will furnish them.

Because the sun hath looked upon me - The bride gives here certain reasons why she was dark complexioned. "The sun hath looked upon me." I am sunburnt, tanned by the sun; being obliged, perhaps, through some domestic jealously or uneasiness, to keep much without: "My mother's children were angry; they made me keeper of the vineyards." Here the brown complexion of the Egyptians is attributed to the influence of the sun or climate.

My mother's children were angry with me - Acted severely. The bringing of a foreigner to the throne would no doubt excite jealousy among the Jewish females; who, from their own superior complexion, national and religious advantages, might well suppose that Solomon should not have gone to Egypt for a wife and queen, while Judea could have furnished him with every kind of superior excellence.

Tell me - where thou feedest - This is spoken as if the parties were shepherds, or employed in the pastoral life. But how this would apply either to Solomon, or the princes of Egypt, is not easy to ascertain. Probably in the marriage festival there was something like our masks, in which persons of quality assumed rural characters and their employments. See that fine one composed by Milton, called Comus.

To rest at noon - In hot countries the shepherds and their flocks are obliged to retire to shelter during the burning heats of the noon-day sun. This is common in all countries, in the summer heats, where shelter can be had.

One that turneth aside - As a wanderer; one who, not knowing where to find her companions, wanders fruitlessly in seeking them. It was customary for shepherds to drive their flocks together for the purpose of conversing, playing on the pipe, or having trials of skill in poetry or music. So Virgil: -

Forte sub arguta consederat ilice Daphnis

Compulerantque greges Corydon et Thyrsis in unum:

Thyrsis oves, Corydon distentas lacte capellas;

Ambo florentes aetatibus, Arcades ambo,

Et cantare pares, et respondere parati. Ecc 7:1. "Beneath a holm repair'd two jolly swains:

Their sheep and goats together grazed the plains;

Both young Arcadians, both alike inspired

To sing and answer as the song required."

Dryden.

This does not express the sense of the original: from the different pastures in which they had been accustomed to feed their flocks, they drove their sheep and goats together for the purpose mentioned in the pastoral; and, in course, returned to their respective pasturages, when their business was over.

If thou know not - This appears to be the reply of the virgins.

They know not exactly; and therefore direct the bride to the shepherds, who would give information.

I have compared thee - to a company of horses - This may be translated, more literally, "I have compared thee, to my mare, in the chariots or courses of Pharaoh;" and so the versions understood it. Mares, in preference to horses, were used both for riding and for chariots in the East. They are much swifter, endure more hardship. and will go longer without food, than either the stallion or the gelding.

There is perhaps no brute creature in the world so beautiful as a fine well-bred horse or mare; and the finest woman in the universe, Helen, has been compared to a horse in a Thessalian chariot, by Theocritus. Idyl. 18: ver. 28: - Ὡδε και ἁ χρυσεα Ἑλενα διαφαινετ' εν ἡμιν, Πιειρη, μεγαλη, ἁτ' ανεδραμεν ογμος αρουρᾳ, Η καπῳ κυπαρισσος, η ἁρματι Θεσσαλος ἱππος. "The golden Helen, tall and graceful, appears as distinguished among us as the furrow in the field, the cypress in the garden, or the Thessalian horse in the chariot."

This passage amply justifies the Hebrew bard, in the simile before us. See Jer 6:2.

Thy cheeks are comely - D'Arvieux has remarked that "the Arabian ladies wear a great many pearls about their necks and caps. They have golds chains about their necks which hang down upon their bosoms with strings of coloured gauze; the gauze itself bordered with zechins and other pieces of gold coin, which hang upon their foreheods and both cheeks. The ordinary women wear small silver coins, with which they cover their forehead-piece like fish scales, as this is one of the principal ornaments of their faces." I have seen their essence bottles ornamented with festoons of aspers, and small pieces of silver pearls, beads, etc. One of these is now before me.

Borders of gold - I have observed several of the handkerchiefs, shawls, and head attire of the Eastern women, curiously and expensively worked in the borders with gold and silver, and variously coloured silk, which has a splendid effect.

While the king sitteth at his table - במסבו bimsibbo, in his circle, probably meaning the circle of his friends at the marriage festivals, or a round table.

He shall lie all night betwixt my breasts - Mr. Harmer contends that it is the bundle of myrrh which the bride says shall lie all night betwixt her breasts, to which she compares the bridegroom, his name being as pleasing and refreshing to her mind, as the myrrh or stacte was to her senses, by its continual fragrance.

A cluster of camphire - Mr. Hasselquist supposes this to mean a bunch of the Cyprus grape; but this is supposed to mean a shrub so called, not any production of the isle of Cypress; the best kinds of which were found at En-gedi. This place belonged to the tribe of Judah.

Perhaps the poet alludes to the dark color of the hair, which by the Greeks was not unfrequently compared to the bunches of grapes; by no means an unfit similitude for thick black clustering curls. The following lines represent the same idea: - "The dark black locks that ornament her neck

Hang thick and clustering like the branchy palm."

Thou hast doves' eyes - The large and beautiful dove of Syria is supposed to be here referred to, the eyes of which are remarkably fine.

Also our bed is green - ערס eres, from its use in several places of the Hebrew Bible, generally signifies a mattress; and here probably a green bank is meant, on which they sat down, being now on a walk in the country. Or it may mean a bower in a garden, or the nuptial bed.

The beams of our house are cedar - Perhaps it was under a cedar tree whose vast limbs were interwoven with the ברות beroth, a tree of the cypress kind, where they now sat. And this natural bower recommended itself to the poet's attention by its strength, loftiness, and its affording them a shady cover and cool retreat. How natural to break out into the praise of a bower, by whose branches and foliage we are shielded from the intense heat of the sun! Even the shelter of a great rock to a weary land is celebrated by the pen of the first of prophets and greatest of poets, Isa 32:2.

With this chapter the first day of the marriage ceremonies is supposed to end.

The song - The most excellent of all songs. And so this might well be called, whether you consider the author of it, who was a great prince, and the wisest of all mortal men; or the subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his marriage with the church; or the matter of it, which is most lofty, containing in it the noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people, most sweet and comfortable, and useful to all that read it with serious and Christian eyes.

Let him - The beginning is abrupt; but is suitable to, and usual in writing of this nature, wherein things are not related in an historical and exquisite order, but that which was first done is brought in, as it were accidentally, after many other passages: as we see in Homer, and Virgil, and others. These are the words of the spouse, wherein she breathes forth her passionate love to the bridegroom, whom she does not name; because it was needless, as being so well known to the persons, to whom she speaks, and being the only person who was continually in her thoughts. By kisses, the usual tokens of love and good - will, she means the communications of his love and favour, his graces and comforts breathed into her from the Spirit of Christ. Thy love - This sudden change of the person is frequent, in pathetic discourses. First she speaks of him as absent, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraces him as present. Wine - Than the most delicious meat or drink, or than all sensible delights, one kind being put for all.

Ointments - Because of those excellent gifts and graces of God's Spirit wherewith thou art replenished. Thy name - Thy report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption is most acceptable, and refreshing. The virgins - called the companions of the bride, Psal 45:14, particular believers, who are called virgins, 2Cor 11:2 Rev 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ.

Draw me - By thy grace and holy spirit. We - Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us that the spouse is one great body, consisting of many members. Run - Will follow thee readily, chearfully, and swiftly. The king - Christ, the king of his church, hath answered my prayer. Chambers - Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. Remember - This shall be the matter of our thoughts and discourses.

Black - I confess, as to myself, I am contemptible and deformed. She alludes to the complexion of Pharaoh's daughter. Comely - Yet I am glorious within, and comely through the beauty which my husband hath put upon me, by his graces conferred upon me, in justification and sanctification. Daughters - By which she understands particular believers, whose mother, Jerusalem is called, Gal 4:26. The tents - Of the wild Arabians, the posterity of Kedar, Gen 25:13, who dwelt in tents, and were black and uncomely. The curtains - As the hangings wherewith Solomon's house was furnished, which none can doubt were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie.

Look not - With wonder and disdain. Mother's children - False brethren, who pretend that the church is their mother, when their actions demonstrate, that God, the husband of the church, is not their father; hypocritial professors, who are, and ever were, the keenest enemies; false teachers, and their followers, who by their corrupt doctrines, and divisions, and contentions, bring great mischief to the church. Made me - Having prevailed against me, they used me like a slave, putting me upon the most troublesome services, such as the keeping of the vineyards was esteemed, 2Kings 25:12 Isa 61:5 Matt 20:1 - 7. Not kept - They gave me such a full employment in the drudging work about their vineyards, that they left me no time to mind my own; they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder if I be uncomely and scorched by the sun.

Tell me - Notwithstanding all these discouragements and afflictions which I suffer for thy sake, and for my love to thee. Being reproached and persecuted by others, I flee to thee, O my only refuge and joy. Feedest - Thy flock, discover to me which is thy true church, and which are those assemblies and people where thou art present. This is the request of particular believers. At noon - In the heat of the day, when the shepherds in those hot countries used to lead their flocks into shady places. Whereby he means the time of persecution, when it is hard to discover the true church, because she is deformed by it, and because she is obscured and driven into the wilderness. That turneth - Or, a wanderer, or vagabond; like a neglected and forlorn creature exposed both to censure and danger. The flocks - The assemblies of corrupt teachers and worshippers. These he calls Christ's companions because they profess the name of Christ, and their conjunction with him in God's worship.

Compared thee - For strength and courage, to overcome all thine enemies. For horses are famous for that property, and the strength of the battle was then thought to consist much in horses, and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies.

Jewels - Which being fastened to the heads of brides, used to hang down upon their cheeks, in those times. He mentions the cheeks, as the chief seat of beauty. Chains - Whereby, as well as by the rows of jewels: he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God, and of men, such as excellent ministers, and saints, righteous laws, holy ordinances, and the gifts and graces of God's spirit.

We - I and my father. Will make - Beautiful and honourable ornaments.

The king - My royal husband. Sitteth - With me in his ordinances. Spikenard - The graces of his spirit conferred upon me, here compared to those sweet ointments, which the master of the feast caused to be poured out upon the heads of the guests, Luke 7:38, in which ointments, spikenard was a chief ingredient. Sendeth - This denotes the exercise and manifestation of her graces, which is a sweet smelling savour in the nostrils of her husband, and of her companies.

Myrrh - Myrrh, was ever reckoned among the best perfumes. Shall lie - This phrase may denote the churches intimate union with, and hearty affection to Christ.

Camphire - We are not concerned to know exactly what this was; it being confessed, that it was some grateful plant, and that it sets forth that great delight which the church hath in the enjoyment of Christ. Engedi - A pleasant and well - watered place in the tribe of Judah, where there were many pleasant plants.

Behold - This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Doves eyes - Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour, and the inward disposition of her mind.

Behold - The church here again speaks, and retorts Christ's words; thou, and thou only art fair indeed. Pleasant - As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescention to me. Bed - This seems to denote the place where the church enjoys sweet fellowship with Christ, by his spirit accompanying his ordinances. Green - Is pleasant, as that colour to the eye.

Cedar - Not only strong, but also fragrant and delightful. Cypress - Which also was strong and fragrant, and therefore suits well with cedar.

1 THe song of songs , which is Solomons .

The most excellent of all Songs, whether composed by profane or sacred Authors, by Solomon, or by any other. So this Hebrew Phrase is understood in other cases, as the holy of holies signifies the most holy; and the highest King is called King of Kings; & there are multitudes of such instances, as hath been oft observed. And so this might well be called, whether you consider the Author of it, who was a great Prince, and the wisest of all mortal Men, the two Adams only excepted; or the Subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his Marriage with the Church, as hath been noted; or the Matter of it, which is most lofty and mysterious, containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of Love between Christ and his People, most sweet, and comfortable, and useful to all that read it with serious and christian Eves. Nor is it the worse because prophane and wanton Wits abuse it, and endeavour to fasten their absurd and filthy senses upon some passages in it. The truth is, this Book requires a sober and pious, not a lascivious and foolish Reader: for which reason some of the ancient Hebrews advised young men to forbear the reading of it, till they were Thirty years old.

Which was composed by Solomon: but whether before his Fall, or after his Repentance, is not easie to determine, nor necessary to be known.

2 Let him kiss me with the kisses of his mouth : for thy love is better than wine .

The beginning of this Book is abrupt, and may seem disorderly; but is very sutable to, and usual in Writings of this nature, wherein things are not related in an historical and exquisite order, but that which was first done is brought in as it were accidentally after many other passages; as we see in Homer, and Virgil, and in the Greek and Latine Comedians. These are the words of the Spouse, as all acknowledg, wherein the breatheth forth her passionate Love to the Bridegroom, whom she doth not name, but only intimate by the Pronoun Relative, him, which is here put without and for the antecedent, as Psal. 87. 1. & 114. 2. Iohn 20. 15. Which manner of Expression she useth because it was needless to name him, as being so well known to the person, or persons, to whom she speaks, and being the only person who was continually in her thoughts and speeches. By kisses, which were the usual tokens of Love and good-will, she means nothing else but the communications and manifestations of his Love and favour to her, as the following clause explains this, his Graces and comforts breathed into her from the mouth and Spirit of Christ.

This sudden change of the person is frequent, especially in such pathetical discourses. First she speaks of him as absent, and at a distance, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraceth him as present.

Than the most delicious meats or drinks, or than all sensual delights, this one kind being Synecdochically put for all the rest, as it is Esth. 5. 6. Iob 1. 13. Prov. 9. 2. Eccl. 2. 3.

Marginal references: Ch. 4. 10.; Heb. thy [illegible: 1+ letters]oves.

3 Because of the favour of thy good ointments , thy name is as ointment poured forth , therefore do the virgins love thee.

Because of those excellent Gifts and Graces of Gods Spirit wherewith thou art replenished, and which flow from thee upon thy Members.

Either 1. Thou thy self, Names being oft put for Persons, as Act. 1. 15. Rev. 3. 4. Or rather 2. Thy same or report, the very mention of thee, and all those things by which thou makest thy self known to men, thy Word, and particularly thine offers and promises of Pardon and Salvation made to sinners, and all thy works, both ordinary and miraculous, especially that great work of Redemption.

Most lovely, and acceptable, and refreshing.

Called the companions of the Bride, Psal. 45. 14. particular believers, who are called Virgins, 2 Cor. 11. 2. Rev. 14. 4. who have their senses exercised to perceive this sweetness and fulness of Christ.

4 Draw me , we will run after thee : the king hath brought me into his chambers : we will be glad and rejoice in thee , we will remember thy love more than wine: the upright love thee.

By thy Grace and holy Spirit effectually enclining my Heart to come unto thee, as this Phrase implies, Ier. 31. 3. Hos. 11. 4. Ioh. 6. 44, 45. As thou hast outwardly called and invited me, so do thou inwardly move me, who am naturally averse and backward to follow thee.

Both I thy Spouse, and the Virgins my Companions. And this change of numbers teacheth us that the Spouse in this Book is one great Body, consisting of many Members, of whom therefore he speaks somtimes in the singular, and sometimes in the plural number,

Will follow thee readily, and chearfully, and swiftly; which is opposed to her former sluggishness and listlesness. We will not receive thy Grace in vain, but will improve it, and cooperate with it, and stir up all our strength to serve and obey thee.

Christ, my Husband and Lord, the King of his Church, as he is oft called, the King of Kings, &c.

Heb. hath caused me to come, by drawing me as I desired. He hath answered my Prayer.

Where I may most freely and familiarly converse with him, and enjoy him. He hath taken me into intimate communion with himself. These Chambers seem to note either 1. Those heavenly Mansions into which Believers are sometimes said to be brought, even in this Life, as Eph. 2. 6. because they have a lively Faith, and well grounded Hope, and Assurance, and some comfortable foretasts of that blessed State. Or rather 2. Those places and conditions upon Earth, in which they enjoy the special favor and fellowship of God in Christ, as the publick Assemblies, in which Christ is in a peculiar manner present, Mat. 18. 20. where his Word and Ordinances are dispensed, and where he poureth forth his Spirit, and Blessings, and speaks great Peace, and gives forth his Loves unto his People. Yea, even the private Closets, wherein Believers enjoy much of Christ by Prayer, and Praise, and Reading, and Meditation, are such Chambers also: For it is not the Place, but the State, or Priviledge, which is here signified, and which is considerable.

Or, For thee, in, or for, thy Love and Favour to us, which is the principal cause of our Joy.

Or, commemorate or celebrate. This shall be the matter of our Thoughts and Discourses.

Those chaste and sincere Virgins mentioned v. 3. who are here opposed to hypocritical Professours.

Marginal references: Joh. 6. 44.; Ps. 45. 14, 15.; Or, they love thee uprightly.

5 I am black , but comely , O ye daughters of Jerusalem , as the tents of Kedar , as the curtains of Solomon .

It might be objected, who art thou, that thou shouldst have or pretend to such a Royal Bridegroom, and such Honours and Favours? To this the Church answers, I confess, as to my self, and outward appearance in the Eyes of the World, I have not that Pomp and Beauty which Men admire, but am black, contemptible and deformed, both for my own Infirmities and Disorders, and for the scandals of some of my own Members, and for the Reproaches and Persecutions of worldly men. She alludes to the complexion of Pharaoh's Daughter, who was black.

Yet I am glorious withi[illegible: 1+ letters] ▪ Psal. 45. 13. and comely through the Beauty which my Husband hath put upon me, by his Graces and Blessings conferred upon me, such as Justification and Sanctification▪ &c.

By which she understands particular Believers, whose Mother Jerusalem is called, Gal. 4. 26. who had joined themselves to her, especially young Converts and weak Christians, who were startled and o[illegible: 1+ letters]ended at the contemplation of her blackness.

i. e. Of the wild Arabians, the Posterity of Kedar, Gen. 25. 13. who dwelt in Tents, which were black and uncomely, both in themselves, and by the injuries of the weather, to which they were constantly exposed.

As the Hangings wherewith Solomons House was furnished, which none can doubt that they were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie.

6 Look not upon me because I am black, because the sun hath looked upon me : my mothers children were angry with me , they made me the keeper of vineyards , but mine own vineyard have I not kept .

With wonder and disdain, because of my blackness, as it follows.

My blackness is not essential, and inseparable, but chiefly caused by the scorching beams of the Sun, i. e. of [illegible: 1+ letters]ore Persecutions and Tribulations, which by Gods permission have befaln me. which are represented by the Sun, Mat. 13. 6, 21.

False Brethren, who pretend that the Church is their Mother, when their Actions demonstrate, that God, the Husband of the Church, is not their Father, hypocritical Professours, who are, and e[illegible: 1+ letters]er were, the keenest Enemies to the true Church and People of God, Isa. 66. 5. Gal. 4. 29. false Teachers, and their followers, who by their corrupt Doctrines, and Divisions, and Contentions, which they raise, bring great mischief to the Church. See 2 Cor. 11. 26. Gal. 2. 4.

Or, fought against me, as the ancients render it, and so marred my Beauty.

i. e. Of their vineyards, for to these she opposeth her own, in the next clause. Having prevailed against me, they used me like a slave, putting me upon the most dishonourable and troublesom services, such as the keeping of the Vineyards was esteemed, 2 Kin. 25. 12. Isa. 61. 5. Mat. 20. 17.

They gave me such a full and constant employment in their drudging work about their Vineyards, that they left me no time to mind mine own, they hindred me from doing my own duty, and from minding my own concerns. And therefore it is no wonder, if in this posture and condition I be uncomely, and scorched by the Sun. But because Churches or Societies of Professors of Religion, whether good or bad, are oft called Vineyards, as Deut. 32. 32. Psal. 80. 8. Isa. 5. 1, 2, 7. this and the foregoing clause may be thus understood, that they endeavoured to seduce and corrupt the Church with false Doctrines, and Superstitious, or Idolatrous Worship, and to oblige her to countenance and maintain them, and thereby disturbed and hindred her from her proper work, which was the propagation and advancement of the true Doctrine and Worship in particular Assemblies and Persons, belonging, or to be brought in, to her.

7 Tell me, O thou whom my soul loveth , where thou feedest , where thou makest thy flock to rest at noon : for why should I be as one that turneth aside by the flocks of thy companions ?

Notwithstanding all these Discouragements and Afflictions which I suffer for thy sake, and for my Love to thee. Being reproached and persecuted by others, I flee to thee, O my only Refuge and Joy, and I beg direction and help from thee.

Understand thy flock, as Gen. 29. 7. & 37. 16. Seeing false Teachers and Churches bear thy Name, Mark 13. 21, 22. and thy true Church sometimes lies hid, Rev. 12. 14. discover to me which is thy true Church, and which are those Assemblies and People where thou art present, and where thine Ordinances are dispensed in purity and power, and where thou dost and wiltst command the blessing, even Life for evermore, as it is expressed, Psal. 133. 3. that I may join my self to them. This is the request of particular Believers. For it must be minded, as that which will be useful to explain many difficulties in this Book, that the Church in this Book is somtimes considered, and speaketh, or is spoken of, as one entire Body, and somtimes with respect unto, and in the name of her particular Members, and that promiscuously; and, in which of these capacities each place is to be understood, is left to the prudent and diligent Reader to gather out of the words and Context.

In the heat of the day, when the Shepherds in those hot Countries used to carry their flocks into shadowy places. Whereby he means the time of hot persecution, when it is hard to find and discover the true Church, partly because she is deformed by it, and partly because she is obscured and driven into the Wilderness, as is said, Rev. 12. 14.

i. e. Be really one, the particle, as, being here a note of truth, as it is in many other places. Why wiltst thou by withdrawing thy self from me, and denying thy direction to me, suffer me, or give occasion to me to be such a one.

Or, a wanderer, or vagaboad, like a neglected and forlorn Creature exposed both to censure and danger, from both which it belongs to thee, my Husband, to protect and save me.

Or, about, or towards, as this particle is elsewhere used.

The assemblies of corrupt and false Teachers and Worshippers, by which I am like to be ensnared, if thou dost forsake me. These he calls Christs Companions, partly because they profess the name of Christ, and their con[illegible: 1+ letters]unction with him in Gods Worship; and partly because they set themselves up in Christs stead, and usurp his Power in delivering and imposing their own Laws and Doctrines upon mens Consciences, and behave themselves like his equals or companions, not as becometh his Subjects.

Marginal references: Or, as one that is [illegible: 1 word]. 2 Sam. 15. 30.

8 If thou know not , O thou fairest among women , go thy way forth by the footsteps of the flock , and feed thy kids beside the shepherds tents .

To wit, where I feed my Sheep. For this is Christs answer to his Spouse or People.

Though thou art black in thine own and others Eyes, yet thou art very beautiful and amiable to me, as being washed white in my Blood, and beautified with my Gifts and Graces.

Observe and follow the paths which my Sheep have trodden before thee, of my faithful Servants, Abraham, and others, whose Examples are propounded for our Imitation, Rom. 4. 12. Heb. 6. 12. For the church in all Ages is one and the same, and there is but one way for the substance, in which all the Saints from the beginning to the end of the World do walk, Christ being yesterday, and to day, and the same for ever, Heb. 13. 8. and the Lamb slain from the foundation of the World, Rev. 13. 8.

Take care for the feeding or teaching of all, and especially of young and weak Christians, who do and shall associate themselves to thee, whom the Holy Ghost calls Lambs, Joh. 21. 15, 16. as here Kids. For although grown and wanton Goats are commonly used in Scripture in a bad sense, yet the Kids of the Goats do somtimes note Believers, as Isa. 11. 6. and Kids were among those Sacrifices which represented Christ, Heb. 9. 12, 13, 14.

Under the conduct, and according to the instruction of my faithful Shepherds, or Pastors, first and chiefly those who have gone before thee, the Prophets and Apostles, and after, and in subordination to them, and to their Writings, others whom I shall raise from time to time to feed my People with Wisdom and Understanding.

Marginal references: Ch. 5. 9. [illegible: 1 word] 1.

9 I have compared thee , O my love, to a company of Horses in Pharaohs chariots .

Heb. I have made thee like; which may be understood either 1. Verbally, by comparing. Or 2. Really, by making a real resemblance in Quality or Condition.

Either 1. For comeliness; for an Horse is a very stately and beautiful Creature, and the Egyptian Horses were preferred before others, 1 King. 10. 28. Isa. 31. 1. and Pharaohs own Charet Horses were doubtless the best of their kind. Or 2. For excellent order and usefulness, as those Horses did equally and orderly draw the Chariot, and carried Pharaoh with ease and speed whither he designed to go. Or rather 3. For strength and courage, to overcome all thine Enemies. For Horses are famous for that property, Iob 39. 21, &c. And the strength of the Battle was then thought to consist very much in Horses, Prov. 21. 31. and Chariots, and especially in a company or multitude of them. And the Chureh in this Book is represented not only as fair and beautiful, but also as terrible to her enemies, Cant. 6. 10. Compare Rev. 19. 11, 14.

Marginal references: Ch. 2. 2, 10, 1[illegible: 1+ letters]. & 4. 1, 7. & [illegible: 1+ letters]. 2. & 6. 4. Joh. 14. 15.

10 Thy cheeks are comely with rows of jewels , thy neck , with chains of gold .

Which being fastened to the Heads of Brides, used to hang down upon, and to adorn their Cheeks, according to the manner in those times. He mentions the Cheeks as the chief seat of Beauty: and he intimates that the Churches Beauty is not natural, nor from her self, but from the jewels wherewith Christ adorns her.

Which is mentioned as another visible part and seat of Beauty, Hos. 10. 11. But to accommodate every part and ornament named in this Book, to some particular thing in the Church, seems to have more of curiosity and Artifice than of solidity and use.

Whereby, as well as by the rows of Jewels, he may seem to design all those persons and things wherewith the Church is made beautiful in the Eyes of God, and of men, such as excellent Ministers, and Saints, righteous Laws, holy Ordinances, and the Gifts and Graces of Gods spirit, all which are given by God to the Church, and are her best ornaments.

Marginal references: Ezek. 16. 11, 12, 13.

11 We will make thee borders of gold, with studs of silver .

I thy Bridegroom, with the cooperation of my Father, and of the holy Spirit. Such plural Expressions are somtimes used in Scripture concerning one God, to note the plurality of Persons in one Divine Essence, as hath been noted upon Gen. 1. 26. and elsewhere.

Beautiful and honourable Ornaments, such as those v. 10. Variety of Expressions are used to signifie the various kinds and Improvements of the Gifts and Graces which are bestowed by Christ upon the Church. The Phrase here used may be compared with that of Apples of Gold in pictures of silver, Prov. 25. 11.

12 While the king sitteth at his table , my spikenard sendeth forth the smell thereof .

My Royal Husband.

Either 1. With the spirits of just men and blessed Angels in heavenly Glory, to which Christ was advanced after his sufferings, and from which he poureth down his Spirit upon his People. Or rather 2. With me in his Gospel and Ordinances, in which Christ entertaineth his People, and is in a special, and gracious, and glorious manner present with them, Mat. 18. 20. & 28. 20. which also is oft represented in Scripture under the notion of a Feast or Banquet, of which see Prov. 9. 1, 2, 3, 5. Isa. 25. 6. Mat. 8. 11. & 22. 12. 1 Cor. 10. 21.

The Graces of his Spirit conferred upon me, and drawn forth by his powerful presence, which is here compared to those sweet Ointments which the Master of the Feast caused to be poured out upon the Heads of the Guests, of which see Mark 14. 3. Luk 7. 38. in which Ointments Spikenard was a chief ingredient, Ioh. 12. 2, 3.

Which notes the exercise and manifestation of her Graces, which is a sweet smelling favour in the nostrils of her Husband, and of her Companions.

13 A bundle of mirrh is my beloved unto me ; he shall lie all night betwixt my breasts .

Or, A bag of mirrhe, in which there was a considerable quantity of the Gum which droppeth from the Mirrhe Tree. Mirrhe is bitter to the taste, but sweet to the smell, and therefore was ever reckoned amongst the best perfumes. See Exod. 30. 23. Psal. 45 8. Ioh. 19. 39.

He is most precious and comfortable to me, and the Author of my sweet smell last mentioned.

In the place where bundles or bags of Mirrhe, or other persumes hung down, being fastened about their Necks, which yet were taken away, and laid aside by night. But the Church intimates that she will not part with Christ, neither day nor night. Or this Phrase may note the Churches intimate Union with, and hearty Affection unto Christ.

14 My beloved is unto me, as a cluster of camphire in the vineyards of En-gedi .

Or, Cypress, as others render it. It was an odoriferous plant growing in Vineyards, and some think that it was a most pleasant kind of Vine, like that which bears Muscatella Grapes; yea some very learned men understand it of that Plant which dropped balm, which grew in, or near, the place here specified, as is affirmed not only by the Jews, but also by Pagan Writers, as Diodorus and T[illegible: 1+ letters]ogus. Nor are we concerned to know which or what it was; it being confessed and evident, that it was some pleasant and grateful Plant, and that it sets forth that great delight which the Church hath in the enjoyment of Christ.

A pleasant and well watered place in the Tribe of Iudah, Ios. 15. 62. Ezek. 47. 10. where there were many pleasant Plants, whence it was called Hazazon Tamar, 2 Chron. 20. 2.

Marginal references: Or, cypress.

15 Behold, thou art fair, my love; behold, thou art fair , thou hast doves eyes .

This is the Speech of Christ. The words are doubled, partly to note the certainty of the thing, notwithstanding her mean and modest opinion of her self, and partly to manifest his high esteem and fervent affection for her, and to assure her, that notwithstanding all her infirmities, he was very well pleased with her.

Which are 1. Comely and pleasant. 2. Modest and humble, not lofty, as the looks of some other Creatures are. 3. Mild and harmless, not fierce and fiery, not looking and watching for prey, as the Eyes of revenous Birds are. 4. Chast and faithful, looking only to their Mates: so that if any of them cast a lustful eye upon another, her companions are enraged against her, and quickly tear her in pieces, as some natural Historians write. And such are the Churches Eyes said to be. And by the Eyes he seems to design partly her Looks, and outward behaviour or Conversation, and partly and chiefly the inward disposition of her Mind, which is commonly discovered, and in Scripture is oft signified by the Eye, in which sense we read of an evil Eye, Prov. 23. 6. Mat. 6. 23. of a bountiful Eye, Prov. 22. 9. of a single Eye, Luk. 11. 34. of a proud or lofty Look, all which signifie such empers of Mens Minds.

Marginal references: Ch. 4. 1. & [illegible: 1+ letters]. 12.; Or, [illegible: 1 word] compa[illegible: 1+ letters]ion.

16 Behold, thou art fair, my beloved , yea pleasant : also our bed is green .

The Church here again speaks, and retorts Christs words upon himself. If I am fair, it is only by thy Grace, and favourable acceptation; thou, and thou only, art fair indeed, thy beauty is exquisite and perfect.

As thou art beautiful in thy self, so thou art amiable and pleasant in thy condescension to me, and converse with me, in communicating thy blessed Counsels, and Graces, and Comforts to me.

Either 1. upon which we sit at meat, as the manner then was, Esth. 1. 5, 6. Ezek. 23. 41. Or rather 2. Upon which we lie, our nuptial Bed: for the Union and Communion between Christ and his Church is here represented under the notion of Marriage. And accordingly the Bed seems to denote the place or places where the Church enjoyeth sweet fellowship with Christ, by his Spirit accompanying his Ordinances, and imparting his Merits, and Graces, and Comforts to her.

Is pleasant, as that colour is to the Eye; is prepared for us, being adorned with green Garlands, or Boughs, and Herbs, as the manner seems to have been with Country Brides, such as the Spouse in this Book is represented to be. Or, as others, both ancient and later Interpreters, render it, is flourishing, i. e. fruitful. So it is an happy presage, that the Church should not be barren, but bring forth many Children to Christ; of which see Isa. 54. 1, &c. By these and the following words, the Church invites Christ to her Bed and House, where she may freely and fully enjoy spiritual Communion with him.

17 The beams of our house are cedar , and our rafters of firre .

Not only strong and incorruptible, but also fragrant and delightful. Though I am in my self but a mean and rustick person, yet the House to which I invite thee, and where thou and I shall dwell together, is, by thy favour, built with Cedar. Whereby is here signified the stability of Gods Church upon Earth, which is called Gods House, 1 Tim. 3. 15. and the firmness and sureness of Gods Word and Promises.

The lesser Beams. Or, as it is rendred in our Margent, and by others, Galleries, wherein we may walk.

Or, as the ancients and others render it, of Cypress, which was used in buildings, which also was strong and fragrant, and therefore suits well with Cedars.

Marginal references: Or, galleries.

The Song of Solomon

Introduction

The Song is the most obscure book of the Old Testament. Whatever principle of interpretation one may adopt, there always remains a number of inexplicable passages, and just such as, if we understood them, would help to solve the mystery. And yet the interpretation of a book presupposes from the beginning that the interpreter has mastered the idea of the whole. It has thus become an ungrateful task; for however successful the interpreter may be in the separate parts, yet he will be thanked for his work only when the conception as a whole which he has decided upon is approved of.

It is a love-poem. But why such a minne-song in the canon? This question gave rise in the first century, in the Jewish schools, to doubts as to the canonicity of the book. Yet they firmly maintained it; for they presupposed that it was a spiritual and not a secular love-poem. They interpreted it allegorically. The Targum paraphrases it as a picture of the history of Israel from the Exodus to the coming of the Messiah. The bride is the congregation of Israel; and her breasts, to quote one example, are interpreted of the Messiah in His lowliness and the Messiah in His glory. But “Solomon” is an anthropomorphic representation of Jahve Himself. And all the instances of the occurrence of the name, with one exception, are therefore regarded as an indirect allegorical designation of the God of peace (vid., Norzi under Sol 1:1). And because of its apparently erotic, but in truth mysterious contents, it was a Jewish saying, as Origen and Jerome mention, that the Song should not be studied by any one till he was thirty years of age (nisi quis aetatem sacerdotalis ministerii, id est, tricesimum annum impleverit). Because, according to the traditional Targ. interpretation, it begins with the departure out of Egypt, it forms a part of the liturgy for the eighth day of the Passov. The five Megilloths are arranged in the calendar according to their liturgical use.Note: The Song. was read on the 8th day of the Passover; Ruth, on the second Shabuoth Pentecost; Lamentations, on the 9th Ab; Ecclesiastes, on the 3rd Succoth Tabernacles; Esther, between the 11th and 16th Adar feast of Purim.

In the church this synagogal allegorizing received a new turn. They saw represented in the Song the mutual love of Christ and His church, and it thus became a mine of sacred mysticism in which men have dug to the present day. Thus Origen explains it in twelve volumes. Bernhard of Clairvaux died (1153) after he had delivered eighty-six sermons on it, and had only reached the end of the second chapter;Note: Vid., Fernbacher's Die Reden des. h. Bernhard über das Hohelied, prefaced by Delitzsch. Leipzig 1862. and his disciple Gilbert Porretanus carried forward the interpretation in forty-eight sermons only to Sol 5:10, when he died. Perluigi de Palestrina gained by his twenty-nine motettoes on the Song (1584) the honoured name of Principe della Musica. In modern times this allegorico-mystical interpretation is represented in the department of exegesis (Hengst.), sermon (F. W. Krummacher), and poetry (Gustav Jahn), as well as of music (Neukomm's duet:Er und sie), and even of painting (Ludw. von Maydell).

If the Song is to be understood allegorically, then Shulamith is the personification of the congregation of Israel, and mediately of the church. All other interpretations fall below this. Hug (1813) understands by the “beloved” the kingdom of the ten tribes longing after a reunion with the house of David; and Heinr. Aug. Hahn (1852), the Japhetic heathendom. Ludw. Noack (1869) has even changed and modified the readings of the Heb. text, that he might find therein the ballads of a Tirhâka romance, i.e., a series of pictures of the events occurring between Samaria and her Aethiopian lover Tirhâka, of the years (b.c.) 702, 691, and 690. These are the aberrations of individuals. Only one other interpretation recommends itself. Solomon's chairsma and aim was the Chokma. The Peshito places over the Song the superscription חכמת דחכמתא. Is Shulamith, then, the personification of wisdom, like Dante's Beatrice? Rosenmüller (1830) is the most recent representative of this view; we ought then to have in Dante's Convito the key to the allegorical interpretation. He there sings sweet songs of love of his mistress Philosophy. But there is nothing in the description here to show that Shulamith is Wisdom. The one expression, “Thou shalt teach me” (Sol 8:2), warns us against attempting to put Wisdom in the place of the church, as a reversal of the facts of the case.

But if one understands the church to be meant, there yet remains much that is inexplicable. Who are the sixty queens and the eighty concubines (Sol 6:8)? And why are the heroes just sixty (Sol 3:7)? The synagogal and church interpretation, in spite of two thousand years' labour, has yet brought to light no sure results, but only numberless absurdities, especially where the Song describes the lovers according to their members from head to foot and from foot to head. But notwithstanding all this, it is certain that the “great mystery” (Eph 5:32) mirrors itself in the Song. In this respect it resembles the love of Joseph and Zuleikha, often sung by the Arabian poets, which is regarded by the mysticsNote: Vid., Hammer-Purgstall's Das hohe Lied der Liebe der Araber, 1854. as a figure of the love of God towards the soul longing for union with Him. Shulamith is a historic personage; not the daughter of Pharaoh, as has been often maintained since the days of Theodore of Mopsuestia (died 429) and Abulfaraj (died 1286), but a country maiden of humble rank, who, by her beauty and by the purity of her soul, filled Solomon with a love for her which drew him away from the wantonness of polygamy, and made for him the primitive idea of marriage, as it is described in Gen 3:23., a self-experienced reality. This experience he here sings, idealizing it after the manner of a poet; i.e., removing the husk of that which is accidental, he goes back to its kernel and its essential nature. We have before us six dramatic figures, each in two divisions, which represent from within the growth of this delightful relation to its conclusion. This sunny glimpse of paradisaical love which Solomon experienced, again became darkened by the insatiableness of passion; but the Song of Songs has perpetuated it, and whilst all other songs of Solomon have disappeared, the providence of God has preserved this one, the crown of them all. It is a protest against polygamy, although only in the measure one might expect from the Mosaic standpoint. For the Tôra recognises, indeed, in its primitive history monogamy as the original form (Mat 19:4-6); but in its legislation, giving up the attempt to abolish polygamy, it is satisfied with its limitation (Deu 17:17).

The Song celebrates paradisaical, but yet only natural love (minne). It stands, however, in the canon of the church, because Solomon is a type of Him of whom it can be said, “a greater than Solomon is here” (Mat 12:12). Referred to Him the antitype, the earthly contents receive a heavenly import and glorification. We see therein the mystery of the love of Christ and His church shadowed forth, not, however, allegorically, but typically. The allegory has to coincide throughout with that which is represented; but the type is always only a type subtractis subtrahendis, and is exceedingly surpassed by the antitype. In this sense Jul. Sturm (1854) has paraphrased the Song under the title of “Zwei Rosen” (two roses) (the typical and the antitypical). When my monograph on the Song appeared (1851), a notice of it in Colani's Revue de Theologie (1852) began with the frivolous remark: “Ce n'est pas la première rêverie de ce genre sur le livre en question; plût à Dieu que ce fût la dernière;” and Hitzig (1855) judged that “such a work might properly have remained unprinted; it represents nothing but a perverse inconsiderate literature which has no conception of scientific judgment and industry.” But this work (long since out of print and now rare) was the fruit of many years of study. The commentary here given is based on it, but does not put it out of date. It broke with the allegorizing interpretation, the untenableness of which appears against his will in Hengstenberg's commentary (1853); it broke also with the theory which regards the poem as a history of Solomon's unsuccessful seductive efforts to gain the Shulamite's affections, a theory which Hitzig (1855) tries to exempt from the necessity of doing violence to the text by arbitrarily increasing the number of speakers and actors in the plot. I certainly succeeded in finding the right key to the interpretation of this work. Zöckler has recognised my bookNote: Das Hohelied undersucht u. ausg. Leipzig 1851. as presenting “the only correct interpretation of its design and contents.” Kingsbury, author of the notes on the Son in The Speaker's Commentary, has expressed the same judgment. Poets such as Stadelmann (Das Hohelied, ein dramatisches Gedicht = The Song of Songs: a dramatic poem, 1870) and J. Koch, late pastor of St. Mary's in Parchim (died 1873), have recognised in their beautiful German paraphrases my interpretation as natural and in conformity with the text; and for twenty years I have constantly more and more seen that the solution suggested by me is the right and only satisfactory one.

Shulamith is not Pharaoh's daughter. The range of her thoughts is not that of a king's daughter, but of a rustic maiden; she is a stranger among the daughters of Jerusalem, not because she comes from a foreign land, but because she is from the country; she is dark-complexioned, not from the sun of her more southern home, but from the open sunshine to which she has been exposed as the keeper of a vineyard; in body and soul she is born to be a princess, but in reality she is but the daughter of a humble family in a remote part of Galilee; hence the child-like simplicity and the rural character of her thoughts, her joy in the open fields, and her longing after the quiet life of her village home. Solomon appears here in loving fellowship with a woman such as he had not found among a thousand (Ecc 7:28); and although in social rank far beneath him, he raises her to an equality with himself. That which attached her to him is not her personal beauty alone, but her beauty animated and heightened by nobility of soul. She is a pattern of simple devotedness, naive simplicity, unaffected modesty, moral purity, and frank prudence, - a lily of the field, more beautifully adorned than he could claim to be in all his glory. We cannot understand the Song of Songs unless we perceive that it presents before us not only Shulamith's external attractions, but also all the virtues which make her the idea of all that is gentlest and noblest in woman. Her words and her silence, her doing and suffering, her enjoyment and self-denial, her conduct as betrothed, as a bride, and as a wife, her behaviour towards her mother, her younger sister, and her brothers, - all this gives the impression of a beautiful soul in a body formed as it were from the dust of flowers. Solomon raises this child to the rank of queen, and becomes beside this queen as a child. The simple one teaches the wise man simplicity; the humble draws the king down to her level; the pure accustoms the impetuous to self-restraint. Following her, he willingly exchanges the bustle and the outward splendour of court life for rural simplicity, wanders gladly over mountain and meadow if he has only her; with her he is content to live in a lowly cottage. The erotic external side of the poem has thus an ethical background. We have here no “song of loves” (Eze 33:32) having reference to sensual gratification. The rabbinical proverb is right when it utters its threat against him who would treat this Song, or even a single verse of it, as a piece of secular literature.Note: Cf. Tosefta Sanhedrin xii., Sanhedrin iii.a, and the commencement of the tract Kalla.

The Song transfigures natural but holy love. Whatever in the sphere of the divinely-ordered marriage relation makes love the happiest, firmest bond uniting two souls together, is presented to us here in living pictures. “The Song,” says Herder, “is written as if in Paradise. Adam's song: Thou art my second self! Thou art mine own! echoes in it in speech and interchanging song from end to end.” The place of the book in the canon does not need any further justification; that its reception was favoured also by the supposition that it represented the intercourse between Jahve and the congregation of Israel, may be conjectured indeed, but is not established. The supposition, however, would have been false; for the book is not an allegory, and Solomon is by no means an Allegorumenon of God. But the congregation is truly a bride (Jer 2:2; Isa 62:5), and Solomon a type of the Prince of peace (Isa 9:5; Luk 11:31), and marriage a mystery, viz., as a pattern of the loving relation of God and His Christ to the church (Eph 5:32). The Song has consequently not only a historico-ethical, but also a typico-mystical meaning. But one must be on his guard against introducing again the allegorical interpretation as Soltz (1850) has done, under the misleading title of the typical interpretation. The typical interpretation proceeds on the idea that the type and the antitype do not exactly coincide; the mystical, that the heavenly stamps itself in the earthly, but is yet at the same time immeasurably different from it. Besides, the historico-ethical interpretation is to be regarded as the proper business of the interpreter. But because Solomon is a type (vaticinium reale) of the spiritual David in his glory, and earthly love a shadow of the heavenly, and the Song a part of sacred history and of canonical Scripture, we will not omit here and there to indicate that the love subsisting between Christ and His church shadows itself forth in it.

But the prevailing view which Jacob (1771) established, and which has predominated since Umbreit (1820) and Ewald (1826), is different from ours. According to them, the Song celebrates the victory of the chaste passion of conjugal love. The beloved of Shulamith is a shepherd, and Solomon acts toward her a part like that of Don Juan with Anna, or of Faust with Gretchen. Therefore, of course, his authorship is excluded, although Anton (1773), the second oldest representative of this so-called shepherd hypothesis, supposes that Solomon at a later period of his life recognised his folly, and now here magnanimously praises the fidelity of Shulamith, who had spurned his enticements away from her; and a Jewish interpreter, B. Holländer (1871), following Hezel (1780), supposes that Solomon represents himself as an enticer, only to exhibit the idea of female virtue as triumphing over the greatest seduction. Similarly also Godet (1867),Note: Vid., Jahrg. i. No. 22-24 of the Berne Kirchenfreund. who, resting on Ewald, sees here a very complicated mystery presented by Solomon himself, and pointing far beyond him: Solomon, the earthly Messiah; Shulamith, the true Israel; the shepherd, Jahve, and as Jahve who is about to come, the heavenly Solomon; the little sisters, heathenism - it is the old allegory, able for everything, only with changed names and a different division of the parts which here comes in again by the back-door of the seduction-history.Note: And in this Godet stands not alone. The Jewish interpreter Malbim (1850) accepts also this seduction-history: Solomon = the sensual impulse; Shulamith = the spirit-soul; the little sister = the natural soul; and Shulamith's beloved = the heavenly Friend, the Shepherd of the universe.

Thus this seduction-history has not put an end to the over-ingenious allegorizing. In one point, however, at least, it has aided in the understanding of the Song. Herder saw in the Song a collection of Solomonic songs of love, which he translated (1778), as the oldest and the most beautiful, from the Orient. But Goethe, who in the Westöst. Divan (1819) praises the Song as the most divine of all love-songs, recognised, after the appearance of Umbreit's Comm., the unity also of the “inexplicably mysterious.”

We are not conscious of any prejudice which makes it impossible for us to do justice to the interpretation to which Umbreit and Ewald gave currency. It abundantly accounts for the reception of the book into the canon, for so interpreted it has a moral motive and aim. And the personality of Solomon has certainly not merely a bright side, which is typical, but also a dark side, which is pregnant with dark issues for his kingdom; it may perhaps be possible that in the Song the latter, and not the former, is brought to view. Then, indeed, the inscription would rest on an error; for that in this case also the Solomonic authorship could be maintained, is an idea which, in the traditional-apologetical interest, mounts up to a faith in the impossible. But the truth goes beyond the tradition; the inscription would then indicate a traditional interpretation which, as is evident from the book itself, does not correspond with its original meaning and aim. “It is clear to every unprejudiced mind,” says Gustav Baur,Note: Literaturb. der Darmst. Kirchenzeitung, 1851, pp. 114-146, and 1854, No. 11. “that in Sol 2:10-15; Sol 4:8-15, a different person speaks from the royal wooer; for (1) Solomon only says, 'my friend' Sol 1:15, etc.; while, on the other hand, the shepherd heaps up flattering words of warmest love; (2) Solomon praises only the personal beauty of the woman; the shepherd, the sweet voice, the enchanting look, the warm love, the incorruptible chastity of his beloved; - in short, the former reveals the eye and the sensuousness of the king; the latter, the heart of a man who is animated by the divine flame of true love.” We only ask, meanwhile, whether words such as Sol 4:13 are less sensuous than Sol 4:5, and whether the image of the twin gazelles is not more suitable in the mouth of the shepherd than the comparison of the attractions of Shulamith with the exotic plants of Solomon's garden? “In three passages,” says Godet, “lies open the slender thread which Ewald's penetrating eye discovered under the flowers and leaves which adorn the poem: 'The kings has brought me into his palace' (Sol 1:4); 'I knew not how my heart has brought me to the chariots of a princely people' (Sol 6:12); 'I was a wall, and have found peace before his eyes' (Sol 8:10).” The same critic also finds in several passages an apparent contrariety between Solomon and the shepherd. “Observe,” says he, “e.g., Sol 1:12-13, where the shepherd - whom Shulamith calls her spikenard, and compares to a bunch of flowers on her breast - is placed over against the king, who sits on his divan; or Sol 7:9. where, suddenly interrupting the king, she diverts the words which he speaks concerning herself to her beloved; or Sol 8:7, where, leaning on the arm of her beloved, she expresses her disregard for riches, with which Solomon had sought to purchase her love.” But spikenard is not the figure of the shepherd, not at all the figure of a man; and she who is praised as a “prince's daughter” (Sol 7:2) cannot say (Sol 6:12) that, enticed by curiosity to see the royal train, she was taken prisoner, and now finds herself, against her will, among the daughters of Jerusalem; and he whom she addresses (Sol 8:12) can be no other than he with whom she now finds herself in her parents' home. The course of the exposition will show that the shepherd who is distinguished from Solomon is nothing else than a shadow cast by the person of Solomon.

The Song is a dramatic pastoral. The ancients saw in it a carmen bucolicum mimicum. Laurentius Peträus, in his Heb.-Danish Paraphrase (1640), calls it carmen bucolicum, ἀμοιβαῖον (δραματικόν); George Wachter (1722), an “opera divided into scenic parts.” It acquires the character of a pastoral poem from this, that Shulamith is a shepherdess, that she thinks of Solomon as a shepherd, and that Solomon condescends to occupy the sphere of life and of thought of the shepherdess. It is not properly an idyll, nor yet properly a drama. Not an idyll, because the life-image which such a miniature drawn from life - such, e.g., as the Adon. of Theocritus presents to us - unfolds itself within a brief time without interruption; in the Song, on the other hand, not merely are the places and persons interchanged, but also the times. The whole, however, does not fall into little detached pictures; but there runs through this wreath of figures a love-relation, which embodies itself externally and internally before our eyes, and attains the end of its desire, and shows itself on the summit of this end as one that is not merely sensuous, but moral. The Song is certainly not a theatrical piece:Note: “Shulamith,” says E. F. Friedrich (1855 and 1866), “is the oldest theatrical piece in existence.” Ewald and Böttcher, who find not fewer than twelve persons mentioned in it, think that it was represented on an actual stage. Then, indeed, it would be the oldest drama - older than Thespis and Kalîdasa. For the Sakuntâla and the drama Der Kaufmann und die Bajadere belong to the first century of our era. the separate pieces would necessarily have been longer if the poet had had in view the changes of theatrical scenery. But at all events the theatre is not a Semitic institution, but is of Indo-Persian Greek origin. Jewish poetry attempted the drama only after it began in AlexandrinismNote: Vid., my Prolegomena to Luzzatto's מגדל עז (Heb. Paraphrase of the Pastors fido of Guarini), 1837, pp. 24-32. to emulate Greece. Grätz' (1871) polemic against the dramatists is so far justified. But yet we see, as in the Book of Job, so in the Song, the drama in process of formation from the lyric and narrative form of poetry, as it has developed among the Greeks from the lyric, and among the Indians from the epic. In the Book of Job the colloquies are all narrative. In the Song this is never the case;Note: Similar is the relation between Homer, where the speakers are introduced with narrative, and our national epics, the Nibelungen and Gudrun, which become dramatic when the action and the feeling rise to a higher elevation: the words of the different persons follow each other without introduction, so that here the manner of the singer had to become dramatic. for the one expression, “answered my beloved, and said to me” (Sol 2:10), is not to be compared with, “and Job answered and said:” the former expression indicates a monologue. And in the “Daughters of Jerusalem” (Job 1:5, etc.) we have already something like the chorus of the Greek drama. The ancient Greek MSS bear involuntary testimony to this dramatic character of the Song. There are several of them which prefix to the separate addresses the names of the persons speaking, ας ἡ νύμφη ὁ νυμφίος.Note: Vid., Repert. für bibl. u. morgenl. Lit. viii. (1781), p. 180. The Archimandrite Porphyrios describes such a MS in his (Russian) Reisewerk (1856).

And the Aethiopic translation makes five separate pieces, probably, as the Cod. Sinait. shows, after the example of the lxx, which appear as divisions into Acts.

The whole falls into the following six Acts: -

(1.) The mutual affection of the lovers, 1:2-2:7, with the conclusion, “I adjure you, ye daughters of Jerusalem.”

(2.) The mutual seeking and finding of the lovers, 2:8-3:5, with the conclusion, “I adjure you, ye daughters of Jerusalem.”

(3.) The fetching of the bride, and the marriage, 3:6-5:1, beginning with, “Who is this ... ?” and ending with, “Drink and be drunken, beloved.”

(4.) Love scorned, but won again, 5:2-6:9.

(5.) Shulamith the attractively fair but humble princess, 6:10-8:4, beginning with, “Who is this ... ?” and ending with, “I adjure you, ye daughters of Jerusalem.”

(6.) The ratification of the covenant of love in Shulamith's home, Sol 8:5-14, beginning with, “Who is this ... ?”

Zöckler reckons only five acts, for he comprehends Song 5:2-8:4 in one; but he himself confesses its disproportionate length; and the reasons which determine him are invalid; for the analogy of the Book of Job, which, besides, including the prologue and the epilogue, falls into seven formal parts, can prove nothing; and the question, “Who is this?” Sol 6:10, which he interprets as a continuation of the encomium in Sol 6:9, is rather to be regarded, like Sol 3:8; Sol 8:5, as a question with reference to her who is approaching, and as introducing a new act; for the supposition that Sol 6:9 requires to be further explained by a statement of what was included in the “blessing” and the “praising” is unwarranted, since these are ideas requiring no supplement to explain them (Gen 30:13; Psa 41:3; Psa 107:32), and the poet, if he had wished to explain the praise as to its contents, would have done this otherwise (cf. Pro 31:28.) than in a way so fitted to mislead. Rightly, Thrupp (1862) regards Sol 6:10 as the chorus of the daughters of Jerusalem. He divides as follows: (1) The Anticipation, 1:2-2:7; (2) the Awaiting, 2:8-3:5; (3) the Espousal and its Results, 3:6-5:1; (4) the Absence, Sol 5:2-8; (5) the Presence, 5:9-8:4; (6) Love's Triumph, Sol 8:5-12, with the Conclusion, Sol 8:13-14. But how can Sol 5:9 begin a new formal part? It is certainly the reply to Shulamith's adjuration of the daughters of Jerusalem, and not at all the commencement of a new scene, much less of a new act.

In our division into six parts, the separate acts, for the most part necessarily, and in every case without any violence, divide themselves into two scenes each, thus: - ActScene 1Scene 2 I: 1:2-2:7Sol 1:2-81:9-2:7 II: 2:8-3:5Sol 2:8.Sol 3:1-5 III: 3:6-5:1Sol 3:6.4:1-5:1 IV: 5:2-6:95:2-6:3Sol 6:4-9 V: 6:10-8:46:10-7:67:7-8:4 VI: Sol 8:5-14Sol 8:5-7Sol 8:8-14 The first scene of the first act I formerly (1851) extended to Sol 1:17, but it reaches only to Sol 1:8; for up to this point Solomon is absent, but with Sol 1:9 he begins to converse with Shulamith, and the chorus is silent - the scene has thus changed. Kingsbury in his translation (1871) rightly places over Sol 1:9 the superscription, “The Entrance of the King.”

The change of scenery is not regulated in accordance with stage decoration, for the Song is not a theatrical piece.Note: Ephr. Epstein, surgeon in Cincinnati, in a review of Von Grätz' Comm. in The Israelite (1872), calls the Song quite in our sense, “a dramatic poem, though not a complete scenic drama.” But the bridal procession in the third act is not of this character - he sees in it a return from a hunting expedition.

The first act is played both in the dining-room and in the wine-room appertaining to the women of the royal palace. In the second act, Shulamith is again at home. In the third act, which represents the marriage, the bride makes her entrance into Jerusalem from the wilderness, and what we further then hear occurs during the marriage festival. The locality of the fourth act is Jerusalem, without being more particularly defined. That of the fifth act is the park of Etam, and then Solomon's country house there. And in the sixth act we see the newly-married pair first in the way to Shulem, and then in Shulamith's parental home. In the first half of the dramatic pictures, Shulamith rises to an equality with Solomon; in the second half, Solomon descends to an equality with Shulamith. At the close of the first, Shulamith is at home in the king's palace; at the close of the second, Solomon is at home with her in her Galilean home.

In our monograph on the Song (1851), we believe we have proved that it distinctly bears evidences of its Solomonic origin. The familiarity with nature, the fulness and extent of its geographical and artistic references, the mention made of so many exotic plants and foreign things, particularly of such objects of luxury as the Egyptian horses, point to such an authorship; in common with Ps 72, , it has the multiplicity of images taken from plants; with the Book of Job, the dramatic form; with the Proverbs, manifold allusions to Genesis. If not the production of Solomon, it must at least have been written near his time, since the author of Prov 1-9, , the introduction to the older Book of Proverbs, for the origin of which there is no better defined period than that of Jehoshaphat (909-883 b.c.), and the author or authors of the supplement (Prov 22:17-24:22), reveal an acquaintance with the Song. Ewald also, and Hitzig, although denying that Solomon is the author because it is directed against him, yet see in it a produce of the most flourishing state of the language and of the people; they ascribe it to a poet of the northern kingdom about 950 b.c. Modern Jewish criticism surpasses, however, on the field of O.T. history, the anachronisms of the Tübingen school. As Zunz has recently (Deut. Morgenl. Zeitsch. xxvii.) sought to show that the Book of Leviticus was written about a thousand years after Moses, that there never was a prophet Ezekiel, that the dates of this book are fictitious, etc.; so Grätz attempts to prove that the Song in its Graecising language and Greek customs and symbols bears evidences of the Syro-Macedonian age;Note: So also, on linguistic grounds, Ant. Theod. Hartmann in Winer's Zeitschr. 1829. that the poet was acquainted with the idylls of Theocritus and the Greek erotic poets, and, so far as his Israelitish standpoint admitted, imitates them; and that he placed an ideal picture of pure Jewish love over against the immorality of the Alexandrine court and its Hellenistic partisans, particularly of Joseph b. Tobia, the collector of taxes in the time of Ptolemy Euergetes (247-221 b.c.), - a picture in which “the Shepherd,”Note: Epstein, in true American style, calls him “the bogus shepherd.” now grown into a fixed idea, renders welcome service, in contrast to Solomon, in whom the poet glances at the court of Alexandria. One is thus reminded of Kirschbaum (1833), who hears in Eze 33:5 an echo of Cicero's dixi et salvavi animam, and in the Sol 2:17, a reference to the Bethar of Barcochba. We do not deny the penetration which this chief of Jewish historians has expended on the establishment of his hypothesis; but the same penetration may prove that the Babylon.-Assyr. “syllabaries” of the time of Asurbanipal (667-626) belong to the Greek era, because there occurs therein the word azamillav (knife), and this is the Greek σμίλη; or that the author of Prov 1-9 alludes in Pro 7:23 to Eros and his quivers, and in Pro 9:1 betrays a knowledge of the seven artes liberales. Parallels to the Song are found wherever sensuous love is sung, also in the Pastoralia of Longus, without the least dependence of one author upon another. And if such a relation is found between Theocritus and the Song, then it might rather be concluded that he became acquainted with it in Alexandria from Jewish literates,Note: Vid.Gesch. der jud. Poesie, p. 205ff. Not as Joh. Gott. Lessing (Eclogae regis Salomonis, 1777), the brother of Gotthold Ephraim Lessing, supposes: through the lxx translation; for the Song was among the books latest in being translated. than that the author of the Song has imitated Greek models, as Immanuel Romi, the Arabians and Dante; besides, it is not at all the Song lying before us which Grätz expounds, but the Song modified by violent corrections of all kinds, and fitted to the supposed tendency. Thus he changes (Sol 1:3) שׁמניך (thine unguent) into בּשׂמיך, and תּוּרק שׁמן (ointment poured forth) into תּמרוּק שׁמך. - Shulamith says this of her beautiful shepherd, and what follows (Sol 1:4) the damsels say to him; he changes משׁכני into משׁכנו, הביאני into הביאנו, and then remarks: “Shulamith mentions it as to the praise of her beloved, that the damsels, attracted by his beauty, love him, and say to him, 'Draw us, we will run after thee; though the king brought us into his changers, we would rejoice only with thee, and prefer thee to the king.' “ His too confident conjectural criticism presents us with imaginary words, such as (Sol 3:10) אהבים (ebony); with unfortunate specimens of style, such as (Sol 6:10), “Thou hast made me weak, O daughter of Aminadab;” and with unheard-of renderings, such as (Sol 8:5), “There where thy mother has wounded thee;” for he supposes that Shulamith is chastised by her mother because of her love. This Song is certainly not written by Solomon, nor yet does it date from the Syro-Macedonian time, but was invented in Breslau in the 19th century of our era!

Grätz (1871) has placed yet farther down than the Song the Book of Ecclesiastes, in which he has also found Graecisms; the tyrannical king therein censured is, as he maintains, Herod the Great, and the last three verses (Ecc 12:12-14) are not so much the epilogue of the book as that of the Hagiographa which closes with it. Certainly, if this was first formed by the decision of the conference in Jerusalem about 65, and of the synod in Jabne about 90, and the reception of the Books of Ecclesiastes and the Song was carried not without controversy, then it lies near to regard these two books as the most recent, originating not long before. But the fact is this: We learn from Jud-ajim iii. 5, iv. 6, cf. Edujoth v. 3, that in the decade before the destruction of Jerusalem the saying was current among the disciples of Hillel and Shammai, that “all Holy Scriptures (Kethubîm) pollute the hands;”Note: Vid., for the explanation of this, my essay, “Das Hohelied verunreinigt die Hände,” in the Luth. Zeitsch. 1854. The Tôra and the Theruma-food, as being both reckoned holy, were usually placed together in the temple. It was discovered that the sacred books were thereby exposed to damage by mice; and hence, to prevent their being brought any longer into contact with the Theruma, the Rabbins decided that they were henceforth to be regarded as unclean, and they gave forth the decree, “All Holy Scriptures pollute the hand.” This decree was applicable only to holy or inspired books. Vid., Ginsburg on the Song, p. 3, note. but that the question whether Ecclesiastes is included was answered in the negative by the school of Shammai, and in the affirmative by the school of Hillel - of the Song nothing is here said. But we learn further, that several decades later the Song also was comprehended in this controversy along with Ecclesiastes; and in an assembly of seventy-two doctors of the law in Jabne, that decree, “all Holy Scriptures (Kethubîm) pollute the hands,” was extended to Ecclesiastes and the Song. R. Akiba (or some one else) asserted, in opposition to those who doubted the canonicity of the Song, “No day in the whole history of the world is so much worth as that in which the Song of Songs was given; for all the Kethubîm are holy, but the Song of Songs is most holy.” From this Grätz draws the conclusion that the Hagiographa was received as canonical for the first time about 65, and that its canon was finally fixed so as to include Ecclesiastes and the Song, not till about 90; but this conclusion rests on the false supposition that “Holy Scriptures” (Kethubîm) is to be understood exclusive of the Hagiographa, which is just as erroneous as that Sephârim designates the prophets, with the exclusion of the Hagiographa. Holy Kethubîm is a general designation, without distinction, of all the canonical books, e.g., Bathra i. 6, and Sephârim in like manner, with the exception only of the Tôra, Megilla i. 8, 333. 1, Shabbath 115 b. And it rests on a misapprehension of the question discussed: the question was not whether Ecclesiastes and the Song should be admitted, but whether they had been justly admitted, and whether the same sacred character should be ascribed to them as to the other holy writings; for in Bathra 14 b-15 a (without a parallel in the Palest. Talmud) the enriching of the canon by the addition of the Books of Isaiah, Proverbs, the Song, and Ecclesiastes, is ascribed to the Hezekiah-Collegium (Pro 21:5), and thus is dated back in the period before the rise of the great synagogue. That Philo does not cite the Song proves nothing; he cites none of the five Megilloth. But Josephus (C. Ap. 1, 8; cf. Euseb. H. E. iii. 10), since he enumerates five books of the Mosaic law, thirteen books of prophetic history and prediction, and four books of a hymno-ethical character, certainly means by these four the Psalms, Proverbs, Ecclesiastes, and the Song, which in the Alexandrine canon stand thus connected. His work, Cont. Apion, was not indeed written till about 100 a.d.; but Josephus there speaks of a fact which had existed for centuries. The Song and Ecclesiastes formed part of the sacred books among the Hellenists as well as among the Palestinian Jews of the first Christian century; but, as those Talmud notices show, not without opposition. The Old Testament canon, as well as that of the New Testament, had then also its Antilegomena. These books were opposed not because of their late origin, but because their contents apparently militated against the truth of revelation and the spiritual nature of revealed religion. Similar doubts, though not so strong and lasting, were also uttered with reference to Proverbs, Esther, and Ezekiel.

The history of the exposition of this book is given in detail by Christian D. Ginsburg in The Song of Songs, London 1857; and by Zöckler in “The Song,” forming part of Lange's Bibelwerk, 1868, and supplemented by an account of the English interpretations and translations in the Anglo-American translation of this work by Green. Zunz, in the preface to Rebenstein's (Bernstein's) Lied der Lieder, 1834, has given an historical account of the Jewish expositors. Steinschneider's המזכיר (Heb. Bibliograph. 1869, p. 110ff.) presents a yet fuller account of the Jewish commentaries. The Münich royal library contains a considerable number of these, - e.g., by Moses b. Tibbon, Shemariah, Immanuel Romi, Moses Calais (who embraced Christianity). Our commentary presents various new contributions to the history of the interpretation of this book. No other book of Scripture has been so much abused, by an unscientific spiritualizing, and an over-scientific unspiritual treatment, as this has. Luther says, at the close of his exposition: Quodsi erro, veniam meretur primus labor, nam aliorum cogitationes longe plus absurditatis habent. To inventory the maculatur of these absurdities is a repulsive undertaking, and, in the main, a useless labour, from which we absolve ourselves.

EXPOSITION OF THE SONG OF SONGS.

Sol 1:1

The title of the book at once denotes that it is a connected whole, and is the work of one author. - Sol 1:1. The Song of Songs, composed by Solomon. The genitival connection, “Song of Songs,” cannot here signify the Song consisting of a number of songs, any more than calling the Bible “The Book of books” leads us to think of the 24 + 27 canonical books of which it consists. Nor can it mean “one of Solomon’s songs;” the title, as it here stands, would then be the paraphrase of שׁיר שׁירי שׁ, chosen for the purpose of avoiding the redoubled genitives; but “one of the songs” must rather have been expressed by שׁיר משּׁירי. It has already been rightly explained in the Midrash:Vid., Fürst’s Der Kanon des A. T. (1868), p. 86. “the most praiseworthy, most excellent, most highly-treasured among the songs.” The connection is superl. according to the sense (cf. ἄῤῥητα ἀῤῥήτων of Sophocles), and signifies that song which, as such, surpasses the songs one and all of them; as “servant of servants,” Gen 9:25, denotes a servant who is such more than all servants together. The plur. of the second word is for this superl. sense indispensable (vid., Dietrich’s Abhand. zur hebr. Gramm. p. 12), but the article is not necessary: it is regularly wanting where the complex idea takes the place of the predicate, Gen 9:25; Exo 29:37, or of the inner member of a genitival connection of words, Jer 3:19; but it is also wanting in other places, as Eze 16:7 and Ecc 1:2; Ecc 12:8, where the indeterminate plur. denotes not totality, but an unlimited number; here it was necessary, because a definite Song - that, namely, lying before us - must be designated as the paragon of songs. The relative clause, “asher lishlōmō,” does not refer to the single word “Songs” (Gr. Venet. τῶν τοῦ), as it would if the expression were שׁיר מהשּׁ, but to the whole idea of “the Song of Songs.” A relative clause of similar formation and reference occurs at 1Ki 4:2 : “These are the princes, asher lo, which belonged to him (Solomon).” They who deny the Solomonic authorship usually explain: The Song of Songs which concerns or refers to Solomon, and point in favour of this interpretation to lxx B. ὃ ἐστι Σαλ., which, however, is only a latent genit., for which lxx A. τῷ Σαλ. Lamed may indeed introduce the reference of a writing, as at Jer 23:9; but if the writing is more closely designated as a “Song,” “Psalm,” and the like, then Lamed with the name of a person foll. is always the Lamed auctoris; in this case the idea of reference to, as e.g., at Isa 1:1, cf. 1Ki 5:13, is unequivocally expressed by על. We shall find that the dramatized history which we have here, or as we might also say, the fable of the melodrama and its dress, altogether correspond with the traits of character, the favourite turns, the sphere of vision, and the otherwise well-known style of authorship peculiar to Solomon. We may even suppose that the superscription was written by the author, and thus by Solomon himself. For in the superscription of the Proverbs he is surnamed “son of David, king of Israel,” and similarly in Ecclesiastes. But he who entitles him merely “Solomon” is most probably himself. On the other hand, that the title is by the author himself, is not favoured by the fact that instead of the שׁ, everywhere else used in the book, the fuller form asher is employed. There is the same reason for this as for the fact that Jeremiah in his prophecies always uses asher, but in the Lamentations interchanges שׁ with asher. This original demonstrative שׁ is old-Canaanitish, as the Phoenician אש, arrested half-way toward the form asher, shows.From this it is supposed that asher is a pronom. root-cluster equivalent to אשׁל. Fleischer, on the contrary, sees in asher an original substantive athar = (Arab.) ithr, Assyr. asar, track, place, as when the vulgar expression is used, “The man where (wo instead of welcher) has said.”

In the Book of Kings it appears as a North Palest. provincialism, to the prose of the pre-exilian literature it is otherwise foreign;We do not take into view here Gen 6:3. If בּשׁגם is then to be read, then there is in it the pronominal שׁ, as in the old proper name Mishael (who is what God is?). but the pre-exilian shir and kinah (cf. also Job 19:29) make use of it as an ornament. In the post-exilian literature it occurs in poetry (Psa 122:3, etc.) and in prose (1Ch 5:20; 1Ch 27:27); in Ecclesiastes it is already a component part of the rabbinism in full growth. In a pre-exilian book-title שׁ in place of asher is thus not to be expected. On the other hand, in the Song itself it is no sign of a post-exilian composition, as Grätz supposes. The history of the language and literature refutes this.

Sol 1:2

From these words with which as a solo the first strophe begins:

Let him kiss me with kisses of his mouth,

We at once perceive that she who here speaks is only one of many among whom Solomon’s kisses are distributed; for min is partitive, as e.g., Exo 16:27 (cf. Jer 48:32 and Isa 16:9), with the underlying phrase נשׁיקה נשׁק, osculum osculari = figere, jungere, dare. Nashak properly means to join to each other and to join together, particularly mouth to mouth. פּיהוּ is the parallel form of פּיו, and is found in prose as well as in poetry; it is here preferred for the sake of the rhythm. Böttcher prefers, with Hitzig, ישׁקני (“let him give me to drink”); but “to give to drink with kisses” is an expression unsupported.

In line 2 the expression changes into an address:

For better is thy love than wine.

Instead of “thy love,” the lxx render “thy breasts,” for they had before them the word written defectively as in the traditional text, and read דּדּיך. Even granting that the dual dadayim or dadiym could be used in the sense of the Greek μαστοί (Rev 1:13),Vid., my Handsch. Funde, Heft 2 (1862). of the breasts of a man (for which Isa 32:12, Targ., furnishes no sufficient authority); yet in the mouth of a woman it were unseemly, and also is itself absurd as the language of praise. But, on the other hand, that דּדיך is not the true reading (“for more lovely - thus he says to me - are,” etc.), R. Ismael rightly says, in reply to R. Akiba, Aboda zara 29 b, and refers to שׁמניך following (Sol 1:3), which requires the mas. for דדיך. Rightly the Gr. Venet. οἱ σοὶ ἔρωτες, for דּודים is related to אהבח, almost as ἔρως to ἀγάπη, Minne to Liebe. It is a plur. like חיּים, which, although a pluraletantum, is yet connected with the plur. of the pred. The verbal stem דוד is an abbreviated reduplicative stem (Ewald, §118. 1); the root דו appears to signify “to move by thrusts or pushes” (vid., under Psa 42:5); of a fluid, “to cause to boil up,” to which the word דּוּד, a kitchen-pot, is referred.Yet it is a question whether דד, to love, and דד, the breast (Arab. thady, with a verb thadiyi, to be thoroughly wet), are not after their nearest origin such words of feeling, caressing, prattling, as the Arab. dad, sport (also dadad, the only Arab. word which consists of the same three letters); cf. Fr. dada, hobby-horse.

It is the very same verbal stem from which דּיד (David), the beloved, and the name of the foundress of Carthage, דּידה ( = דּידון) Minna, is derived. The adj. tov appears here and at 3 a twice in its nearest primary meaning, denoting that which is pleasant to the taste and (thus particularly in Arab.) to the smell.

Sol 1:3

This comparison suaves prae vino, as well as that which in line 3 of the pentastich, Sol 1:3,

To smell thy ointments are sweet shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that ריח signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hölem., and Zöck. explain: in odour thy ointments are sweet. Now the words can certainly, after Jos 22:10; Job 32:4; 1Ki 10:23, mean “sweet in (of) smell;” but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est, but such giving prominence to the subject and attraction (cf. 1Sa 2:4; Job 15:20) exclude one another; the accentuation correctly places לריה out of the gen. connection. Certainly this word, like the Arab. ryḥ, elsewhere signifies odor, and the Hiph. הריח (araḥ) odorari; but why should not ריח be also used in the sense of odoratus, since in the post-bibl. Heb. הריח חושׁ means the sense of smell, and also in Germ. “riechen” means to emit fragrance as well as to perceive fragrance? We explain after Gen 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zöckl. and others reply that in such a case the word would have been לריח; but the art. is wanting also at Gen 2:9 (cf. Sol 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted.

Thus in line 4:

An ointment poured forth is thy name.

By “thy ointments,” line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. שׁם (name) and שׁמן (fragrance) form a paranomasia by which the comparison is brought nearer Ecc 7:1. Both words are elsewhere mas.; but sooner than שׁם, so frequently and universally mas. (although its plur. is שׁמות, but cf. אבות), שׁמן may be used as fem., although a parallel example is wanting (cf. devǎsh, mōr, nōphěth, kěmāh, and the like, which are constantly mas.). Ewald therefore translates שמן תורק as a proper name: “O sweet Salbenduft” Fragrance of Ointment; and Böttcher sees in turǎk a subst. in the sense of “sprinkling” [Spreng-Oel]; but a name like “Rosenoel” [oil of roses] would be more appropriately formed, and a subst. form תורק is, in Heb. at least, unexampled (for neither תּוּגה nor תּוּבל, in the name Tubal-Cain, is parallel). Fürst imagines “a province in Palestine where excellent oil was got,” called Turak; “Turkish” Rosenöl recommends itself, on the contrary, by the fact of its actual existence. Certainly less is hazarded when we regard shěměn, as here treated exceptionally, as fem.; thus, not: ut unguentum nomen tuum effunditur, which, besides, is unsuitable, since one does not empty out or pour out a name; but: unguentum quod effunditur (Hengst., Hahn, and others), an ointment which is taken out of its depository and is sprinkled far and wide, is thy name. The harsh expression שׁמן מוּרק is intentionally avoided; the old Heb. language is not φιλομέτοχος (fond of participles); and, besides, מורק sounds badly with מרק, to rub off, to wash away. Perhaps, also, יוּרק שׁמן is intentionally avoided, because of the collision of the weak sounds n and j. The name Shēm is derived from the verb shāmā, to be high, prominent, remarkable: whence also the name for the heavens (vid., under Psa 8:2). That attractive charm (lines 2, 3), and this glory (line 4), make him, the praised, an object of general love, line 5, Sol 1:3 :

Therefore virgins love thee.

This “therefore” reminds us of Ps 45. עלמות (sing. Isa 7:14), from עלם (Arab.), ghalima, pubescere, are maidens growing to maturity. The intrans. form אהבוּך, with transitive signification, indicates a pathos. The perf. is not to be translated dilexerunt, but is to be judged of according to Gesen. §126. 3: they have acquired love to thee (= love thee), as the ἠγάπησάν σε of the Greek translators is to be understood. The singers themselves are the evidence of the existence of this love.

With these words the first pentastich of the table-song terminates. The mystical interpretation regards it as a song of praise and of loving affection which is sung to Christ the King, the fairest of the children of men, by the church which is His own. The Targum, in line first, thinks of the “mouth to mouth” [Num 12:8] in the intercourse of Moses with God. Evidence of divine love is also elsewhere thought of as a kiss: the post-bibl. Heb. calls the gentlest death the death בנשׁיקה, i.e., by which God takes away the soul with a kiss.

Sol 1:4

The second pentastich also begins with a solo: 4 Draw me, so will we run after thee.

All recent interpreters (except Böttcher) translate, like Luther, “Draw me after thee, so we run.” Thus also the Targ., but doubtfully: Trahe nos post te et curremus post viam bonitatis tuae. But the accentuation which gives Tiphcha to משׁ requires the punctuation to be that adopted by the Peshito and the Vulg., and according to which the passage is construed by the Greeks (except, perhaps, by the Quinta): Draw me, so will we, following thee, run (vid., Dachselt, Biblia Accentuata, p. 983 s.). In reality, this word needs no complement: of itself it already means, one drawing towards, or to himself; the corresponding (Arab.) masak signifies, prehendere prehensumque tenere; the root is מש, palpare, contrectare. It occurs also elsewhere, in a spiritual connection, as the expression of the gentle drawing of love towards itself (Hos 11:4; Jer 31:3); cf. ἑλκύειν, Joh 6:44; Joh 12:32. If one connects “after thee” with “draw me,” then the expression seems to denote that a certain violence is needed to bring the one who is drawn from her place; but if it is connected with “we will run,” then it defines the desire to run expressed by the cohortative, more nearly than a willing obedience or following. The whole chorus, continuing the solo, confesses that there needs only an indication of his wish, a direction given, to make those who here speak eager followers of him whom they celebrate.

In what follows, this interchange of the solo and the unisono is repeated: 4 b If the king has brought me into his chambers,      So will we exult and rejoice in thee.      We will praise thy love more than wine!      Uprightly have they loved thee.

The cohortative נרוּצה (we will run) was the apodosis imperativi; the cohortatives here are the apodosis perfecti hypothetici. “Suppose that this has happened,” is oftener expressed by the perf. (Psa 57:7; Pro 22:29; Pro 25:16); “suppose that this happens,” by the fut. (Job 20:24; Ewald, §357 b). חדרי are the interiora domus; the root word hhādǎr, as the Arab. khadar shows, signifies to draw oneself back, to hide; the hhěděr of the tent is the back part, shut off by a curtain from the front space. Those who are singing are not at present in this innermost chamber. But if the king brings one of them in (הביא, from בּוא, introire, with acc. loci), then - they all say - we will rejoice and be glad in thee. The cohortatives are better translated by the fut. than by the conjunctive (exultemus); they express as frequently not what they then desire to do, but what they then are about to do, from inward impulse, with heart delight. The sequence of ideas, “exult” and “rejoice,” is not a climax descendens, but, as Psa 118:24, etc., an advance from the external to the internal, - from jubilation which can be feigned, to joy of heart which gives it truth; for שׂמח - according to its root signification: to be smoothed, unwrinkled, to be gladVid., Friedr. Delitzsch’s Indo-german.-sem. Studien (1873), p. 99f.  - means to be of a joyful, bright, complaisant disposition; and גּיל, cogn. חיל, to turn (wind) oneself, to revolve, means conduct betokening delight. The prep. ב in verbs of rejoicing, denotes the object on account of which, and in which, one has joy. Then, if admitted into the closest neighbourhood of the king, they will praise his love more than wine. זכר denotes to fix, viz., in the memory; Hiph.: to bring to remembrance, frequently in the way of praise, and thus directly equivalent to celebrare, e.g., Ps. 45:18. The wine represents the gifts of the king, in contradistinction to his person. That in inward love he gives himself to them, excels in their esteem all else he gives. For, as the closing line expresses, “uprightly they love thee,” - viz. they love thee, i.e., from a right heart, which seeks nothing besides, and nothing with thee; and a right mind, which is pleased with thee, and with nothing but thee. Heiligstedt, Zöckler, and others translate: with right they love thee. But the pluralet. מישׁרים (from מישׁר, for which the sing. מישׁור occurs) is an ethical conception (Pro 1:3), and signifies, not: the right of the motive, but: the rightness of the word, thought, and act (Pro 23:16; Psa 17:2; Psa 58:2); thus, not: jure; but: recte, sincere, candide. Hengst., Thrupp, and others, falsely render this word like the lxx, Aquil., Symm., Theod., Targ., Jerome, Venet., and Luther, as subject: rectitudes abstr. for concr. = those who have rectitude, the upright. Hengstenberg’s assertion, that the word never occurs as in adv., is set aside by a glance at Psa 58:2; Psa 75:3; and, on the other hand, there is no passage in which it is sued as abstr. pro concr. It is here, as elsewhere, an adv. acc. for which the word בּמישׁרים might also be used.

The second pentastich closes similarly with the first, which ended with “love thee.” What is there said of this king, that the virgins love him, is here more generalized; for diligunt te is equivalent to diligeris (cf. Sol 8:1, Sol 8:7). With these words the table-song ends. It is erotic, and yet so chaste and delicate, - it is sensuous, and yet so ethical, that here, on the threshold, we are at once surrounded as by a mystical cloudy brightness. But how is it to be explained that Solomon, who says (Pro 27:2), “Let another praise thee, and not thine own mouth,” begins this his Song of Songs with a song in praise of himself? It is explained from this, that here he celebrates an incident belonging to the happy beginning of his reign; and for him so far fallen into the past, although not to be forgotten, that what he was and what he now is are almost as two separate persons.

Sol 1:5

After this choral song, Shulamith, who has listened to the singers not without being examined by their inquisitive glances as a strange guest not of equal rank with them, now speaks: 5 Black am I, yet comely, ye daughters of Jerusalem,    As the tents of Kedar, as the hangings of Solomon.

From this, that she addresses the ladies of the palace as “daughters of Jerusalem” (Kerı̂ ירושׁלים, a du. fractus; like עפרין for עפרון, 2Ch 13:19), it is to be concluded that she, although now in Jerusalem, came from a different place. She is, as will afterwards appear, from Lower Galilee; - and it may be remarked, in the interest of the mystical interpretation, that the church, and particularly her first congregations, according to the prophecy, was also Galilean, for Nazareth and Capernaum are their original seats; - and if Shulamith is a poetico-mystical Mashal or emblem, then she represents the synagogue one day to enter into the fellowship of Solomon - i.e., of the son of David, and the daughters of Jerusalem, i.e., the congregation already believing on the Messiah. Yet we confine ourselves to the nearest sense, in which Solomon relates a self-experience. Shulamith, the lightly esteemed, cannot boast that she is so ruddy and fair of countenance as they who have just sung how pleasant it is to be beloved by this king; but yet she is not so devoid of beauty as not to venture to love and hope to be loved: “Black am I, yet comely.” These words express humility without abjectness. She calls herself “black,” although she is not so dark and unchangeably black as an “Ethiopian” (Jer 13:23). The verb שׁחר has the general primary idea of growing dark, and signifies not necessarily soot-blackness (modern Arab. shuhwar, soot), but blackness more or less deep, as שׁחר, the name of the morning twilight, or rather the morning grey, shows; for (Arab.) saḥarAfter an improbable etymology of the Arab., from saḥar, to turn, to depart, “the departure of the night” (Lane). Magic appears also to be called sihar, as nigromantia (Mediaev. from nekromantia), the black art. denotes the latter, as distinguished from (Arab.) fajr, the morning twilight (vid., under Isa 14:12; Isa 47:11). She speaks of herself as a Beduin who appears to herself as (Arab.) sawda, black, and callsThe houri (damsel of paradise) is thus called ḥawaryyt, adj. relat. from ḥawra, from the black pupil of the eye in the centre of the white eyeball. the inhabitants of the town (Arab.) ḥawaryyat (cute candidas). The Vav we have translated “yet” (“yet comely”); it connects the opposite, which exists along with the blackness. נאוה is the fem. of the adj. נאוה = נאוה = נאוי, which is also formed by means of the doubling of the third stem-letter of נאה = נאו, נאי (to bend forward, to aim; to be corresponding to the aim, conformable, becoming, beautiful), e.g., like רענן, to be full of sap, green. Both comparisons run parallel to nigra et bella; she compares on the one hand the tents of Kedar, and on the other the tapestry of Solomon. אהל signifies originally, in general, the dwelling-place, as בּית the place where one spends the night; these two words interchange: ohel is the house of the nomad, and baith is the tent of him who is settled. קדר (with the Tsere, probably from (Arab.) ḳadar, to have ability, be powerful, though of after the Heb. manner, as Theodoret explains and Symm. also translates: σκοτασμός, from (Heb.) Kadar, atrum esse) is the name of a tribe of North. Arab. Ishmaelites (Gen 25:13) whom Pliny speaks of (Cedraei in his Hist. Nat. Sol 5:11), but which disappeared at the era of the rise of Islam; the Karaite Jefeth uses for it the word (Arab.) Ḳarysh, for he substitutes the powerful Arab tribe from which Muhammed sprung, and rightly remarks: “She compares the colour of her skin to the blackness of the hair tents of the Koreishites,” - even to the present day the Beduin calls his tent his “hair-house” (bêt wabar, or, according to a more modern expression, bêt sa'r, שׂער בּית); for the tents are covered with cloth made of the hair of goats, which are there mostly black-coloured or grey. On the one hand, dark-coloured as the tents of the Kedarenes, she may yet, on the other hand, compare herself to the beautiful appearance of the יריעות of Solomon. By this word we will have to think of a pleasure-tent or pavilion for the king; pavillon (softened from Lat. papilio) is a pleasure-tent spread out like the flying butterfly. This Heb. word could certainly also mean curtains for separating a chamber; but in the tabernacle and the temple the curtains separating the Most Holy from the Holy Place were not so designated, but are called פּרכת and מסך; and as with the tabernacle, so always elsewhere, יריעות (from ירע, to tremble, to move hither and thither) is the name of the cloths or tapestry which formed the sides of the tent (Isa 54:2); of the tent coverings, which were named in parall. with the tents themselves as the clothing of their framework (Hab 3:7; Jer 4:20; Jer 10:20; Jer 49:29). Such tent hangings will thus also be here meant; precious, as those described Ex 26 and 36, and as those which formed the tabernacle on Zion (2 Sam 7; ; cf. 1Ch 17:1) before the erection of the temple. Those made in EgyptVid., Wetzstein’s Isaiah (1869), p. 698. were particularly prized in ancient times.

Sol 1:6

Shulamith now explains, to those who were looking upon her with inquisitive wonder, how it is that she is swarthy: 6a Look not on me because I am black,      Because the sun has scorched me.

If the words were בי (תּראינה) אל־תּראוּ, then the meaning would be: look not at me, stare not at me. But אל־תּראני, with שׁ (elsewhere כּי) following, means: Regard me not that I am blackish (subnigra); the second שׁ is to be interpreted as co-ordin. with the first (that ... that), or assigning a reason, and that objectively (for). We prefer, with Böttch., the former, because in the latter case we would have had שׁהשׁמשׁ. The quinqueliterum שׁחרחרת signifies, in contradistinction to שׁחור, that which is black here and there, and thus not altogether black. This form, as descriptive of colour, is diminutive; but since it also means id quod passim est, if the accent lies on passim, as distinguished from raro, it can be also taken as increasing instead of diminishing, as in יפיפה, הפכפּך. The lxx trans. παρέβλεπσέ (Symm. παρανέβλεπσέ) με ὁ ἣλιος: the sun has looked askance on me. But why only askance? The Venet. better: κατεῖδέ με; but that is too little. The look is thought of as scorching; wherefore Aquila: συνέκαυσέ με, it has burnt me; and Theodotion: περιέφρυξέ με, it has scorched me over and ov. שׁזף signifies here not adspicere (Job 3:9; Job 41:10) so much as adurere. In this word itself (cogn. שׁדף; Arab. sadaf, whence asdaf, black; cf. דּעך and זעך, Job 17:1), the looking is thought of as a scorching; for the rays of the eye, when they fix upon anything, gather themselves, as it were, into a focus. Besides, as the Scriptures ascribe twinkling to the morning dawn, so it ascribes eyes to the sun (2Sa 12:11), which is itself as the eye of the heavens.According to the Indian idea, it is the eye of Varuna; the eye (also after Plato: ἡλιοειδέστατον τῶν περὶ τὰς αἰσθήσεις οργάνων) is regarded as taken from the sun, and when men die returning to the sun (Muir in the Asiatic Journal, 1865, p. 294, S. 309).

The poet delicately represents Shulamith as regarding the sun as fem. Its name in Arab. and old Germ. is fem., in Heb. and Aram. for the most part mas. My lady the sun, she, as it were, says, has produced on her this swarthiness.

She now says how it has happened that she is thus sunburnt: 6b My mother’s sons were angry with me,      Appointed me as keeper of the vineyards -      Mine own vineyard have I not kept.

If “mother’s sons” is the parallel for “brothers” (אחי), then the expressions are of the same import, e.g., Gen 27:29; but if the two expressions stand in apposition, as Deut. 13:76, then the idea of the natural brother is sharpened; but when “mother’s sons” stands thus by itself alone, then, after Lev 18:9, it means the relationship by one of the parents alone, as “father’s wife” in the language of the O.T. and also 1Co 5:5 is the designation of a step-mother. Nowhere is mention made of Shulamith’s father, but always, as here, only of her mother, Sol 3:4; Sol 8:2; Sol 6:9; and she is only named without being introduced as speaking. One is led to suppose that Shulamith’s own father was dead, and that her mother had been married again; the sons by the second marriage were they who ruled in the house of their mother. These brothers of Shulamith appear towards the end of the melodrama as rigorous guardians of their youthful sister; one will thus have to suppose that their zeal for the spotless honour of their sister and the family proceeded from an endeavour to accustom the fickle or dreaming child to useful activity, but not without step-brotherly harshness. The form נחרוּ, Ewald, §193 c, and Olsh. p. 593, derive from חרר, the Niph. of which is either נחר or נחר (= נחרר), Gesen. §68, An. 5; but the plur. of this נחר should, according to rule, have been נחרוּ (cf. however, נחלוּ, profanantur, Eze 7:24); and what is more decisive, this נחר from חרר everywhere else expresses a different passion from that of anger; Böttch. §1060 (2, 379). חרה is used of the burning of anger; and that נחרוּ (from נחרה = נחרה) can be another form for נחרוּ, is shown, e.g., by the interchange of אחרוּ and אחרוּ; the form נחרוּ, like נחלוּ, Amo 6:6, resisted the bringing together of the ח and the half guttural ר. Něhěrā (here as Isa 41:11; Isa 45:24) means, according to the original, mid. signif. of the Niph., to burn inwardly, ἀναφλέγεσθαι = ὀργίζεσθαι. Shulamith’s address consists intentionally of clauses with perfects placed together: she speaks with childlike artlessness, and not “like a book;” in the language of a book, וישׂמוּני would have been used instead of שׂמני. But that she uses נטרה (from נטר, R. טר = τηρεῖν; cf. Targ. Gen 37:11 with Luk 2:51), and not נחרה, as they were wont to say in Judea, after Pro 27:18, and after the designation of the tower for the protection of the flocks by the name of “the tower of the nōtsrīm” the watchmen, 2Ki 17:9, shows that the maid is a Galilean, whose manner of speech is Aramaizing, and if we may so say, platt-Heb. (= Low Heb.), like the Lower Saxon plattdeutsch. Of the three forms of the particip. נטרה, נוטרה, נוטרת, we here read the middle one, used subst. (Ewald, §188 b), but retaining the long ē (ground-form, nâṭir). The plur. את־הךּ does not necessarily imply that she had several vineyards to keep, it is the categ. plur. with the art. designating the genus; custodiens vineas is a keeper of a vineyard. But what kind of vineyard, or better, vine-garden, is that which she calls שׁלּי כּרמי, i.e., meam ipsius vineam? The personal possession is doubly expressed; shělli is related to cǎrmī as a nearer defining apposition: my vineyard, that which belongs to me (vid., Fr. Philippi’s Status constr. pp. 112-116). Without doubt the figure refers to herself given in charge to be cared for by herself: vine-gardens she had kept, but her own vine-garden, i.e., her own person, she had not kept. Does she indicate thereby that, in connection with Solomon, she has lost herself, with all that she is and has? Thus in 1851 I thought; but she certainly seeks to explain why she is so sunburnt. She intends in this figurative way to say, that as the keeper of a vineyard she neither could keep nor sought to keep her own person. In this connection cǎarmī, which by no means = the colourless memet ipsam, is to be taken as the figure of the person in its external appearance, and that of its fresh-blooming attractive appearance which directly accords with כּרם, since from the stem-word כּרם (Arab.), karuma, the idea of that which is noble and distinguished is connected with this designation of the planting of vines (for כּרם, Arab. karm, cf. karmat, of a single vine-stock, denotes not so much the soil in which the vines are planted, as rather the vines themselves): her kěrěm is her (Arab.) karamat, i.e., her stately attractive appearance. If we must interpret this mystically then, supposing that Shulamith is the congregation of Israel moved at some future time with love to Christ, then by the step-brothers we think of the teachers, who after the death of the fathers threw around the congregation the fetters of their human ordinances, and converted fidelity to the law into a system of hireling service, in which all its beauty disappeared. Among the allegorists, Hengstenberg here presents the extreme of an interpretation opposed to what is true and fine.

Sol 1:7

These words (Sol 1:5-6) are addressed to the ladies of the palace, who look upon her with wonder. That which now follows is addressed to her beloved: 7 O tell me, thou whom my soul loveth: where feedest thou?    Where causest thou it (thy flock) to lie down at noon?    Among the flocks of thy companions!

The country damsel has no idea of the occupation of a king. Her simplicity goes not beyond the calling of a shepherd as of the fairest and the highest. She thinks of the shepherd of the people as the shepherd of sheep. Moreover, Scripture also describes governing as a tending of sheep; and the Messiah, of whom Solomon is a type, is specially represented as the future Good Shepherd. If now we had to conceive of Solomon as present from the beginning of the scene, then here in Sol 1:7 would Shulamith say that she would gladly be alone with him, far away from so many who are looking on her with open eyes; and, indeed, in some country place where alone she feels at home. The entreaty “O tell me” appears certainly to require (cf. Gen 37:19) the presence of one to whom she addresses herself. But, on the other hand, the entreaty only asks that he should let her know where he is; she longs to know where his occupation detains him, that she may go out and seek him. Her request is thus directed toward the absent one, as is proved by Sol 1:8. The vocat., “O thou whom my soul loveth,” is connected with אתּה, which lies hid in הגּידה (“inform thou”). It is a circumlocution for “beloved” (cf. Neh 13:26), or “the dearly beloved of my soul” (cf. Jer 12:7). The entreating request, indica quaeso mihi ubi pascis, reminds one of Gen 37:16, where, however, ubi is expressed by איפה, while here by איכה, which in this sense is hap leg For ubi = איפה, is otherwise denoted only by איכה (איכו), 2Ki 6:13, and usually איּה, North Palest., by Hosea אהי. This איכה elsewhere means quomodo, and is the key-word of the Kîna, as איך is of the Mashal (the satire); the Song uses for it, in common with the Book of Esther, איככה. In themselves כה and כה, which with אי preceding, are stamped as interrog. in a sense analogous to hic, ecce, κεῖνος, and the like; the local, temporal, polite sense rests only on a conventional usus loq., Böttch. §530. She wishes to know where he feeds, viz., his flock, where he causes it (viz., his flock) to lie down at mid-day. The verb רבץ (R. רב, with the root signif. of condensation) is the proper word for the lying down of a four-footed animal: complicatis pedibus procumbere (cubare); Hiph. of the shepherd, who causes the flock to lie down; the Arab. rab'a is the name for the encampment of shepherds. The time for encamping is the mid-day, which as the time of the double-light, i.e., the most intense light in its ascending and descending, is called צהרים. שׁלּמה, occurring only here, signifies nam cur, but is according to the sense = ut ne, like למּה אשׁר, Dan 1:10 (cf. Ezr 7:23); למּה, without Dag. forte euphone., is, with the single exception of Job 7:20, always milra, while with the Dag. it is milel, and as a rule, only when the following word begins with הע''א carries forward the tone to the ult. Shulamith wishes to know the place where her beloved feeds and rests his flock, that she might not wander about among the flocks of his companions seeking and asking for him. But what does כּעטיה mean? It is at all events the part. act. fem. of עטי which is here treated after the manner of the strong verb, the kindred form to the equally possible עטה (from 'âṭaja) and עטיּה. As for the meaning, instar errabundae (Syr., Symm., Jerome, Venet., Luther) recommends itself; but עטה must then, unless we wish directly to adopt the reading כּטעיה (Böttch.), have been transposed from טעה (תעה), which must have been assumed if עטה, in the usual sense of velare (cf. עטף), did not afford an appropriate signification. Indeed, velans, viz., sese, cannot denote one whom consciousness veils, one who is weak or fainting (Gesen. Lex.), for the part. act. expresses action, not passivity. But it can denote one who covers herself (the lxx, perhaps, in this sense ὡς περιβαλλομένη), because she mourns (Rashi); or after Gen 38:14 (cf. Martial, 9:32) one who muffles herself up, because by such affected apparent modesty she wishes to make herself known as a Hierodoule or harlot. The former of these significations is not appropriate; for to appear as mourning does not offend the sense of honour in a virtuous maiden, but to create the appearance of an immodest woman is to her intolerable; and if she bears in herself the image of an only beloved, she shrinks in horror from such a base appearance, not only as a debasing of herself, but also as a desecration of this sanctuary in her heart. Shulamith calls entreatingly upon him whom her soul loveth to tell her how she might be able directly to reach him, without feeling herself wounded in the consciousness of her maidenhood and of the exclusiveness of her love. It is thereby supposed that the companions of her only beloved among the shepherds might not treat that which to her is holy with a holy reserve, - a thought to which Hattendorff has given delicate expression in his exposition of the Song, 1867. If Solomon were present, it would be difficult to understand this entreating call. But he is not present, as is manifest from this, that she is not answered by him, but by the daughters of Jerusalem.

Sol 1:8 8 If thou knowest not, thou fairest of women,    Go after the footprints of the flock,    And feed thy kids beside the shepherds’ tents. היּפה, standing in the address or call, is in the voc.; the art. was indispensable, because “the beautiful one among women” = the one distinguished for beauty among them, and thus is, according to the meaning, superlative; cf. Jdg 6:15; Amo 2:16, with Jdg 5:24; Luk 1:28; Ewald, §313 c. The verb יפה refers to the fundamental idea: integrum, completum esse, for beauty consists in well-proportioned fulness and harmony of the members. That the ladies of the court are excited to speak thus may arise from this, that one often judges altogether otherwise of a man, whom one has found not beautiful, as soon as he begins to speak, and his countenance becomes intellectually animated. And did not, in Shulamith’s countenance, the strange external swarthiness borrow a brightness from the inner light which irradiated her features, as she gave so deep and pure an expression to her longing? But the instruction which her childlike, almost childish, naïvete deserved, the daughters of Jerusalem do not feel disposed to give her. ידע לא signifies, often without the obj. supplied, non sapere, e.g., Psa 82:5; Job 8:9. The לך subjoined guards against this inclusive sense, in which the phrase here would be offensive. This dat. ethicus (vid., Sol 2:10-11, Sol 2:13, Sol 2:17; Sol 4:6; Sol 8:14), used twice here in Sol 1:8 and generally in the Song, reflects that which is said on the will of the subject, and thereby gives to it an agreeable cordial turn, here one bearing the colour of a gentle reproof: if thou knowest not to thee, - i.e., if thou, in thy simplicity and retirement, knowest it not, viz., that he whom thou thinkest thou must seek for at a distance is near to thee, and that Solomon has to tend not sheep but people, - now, then, so go forth, viz., from the royal city, and remain, although chosen to royal honours, as a shepherdess beside thine own sheep and kids. One misapprehends the answer if he supposes that they in reality point out the way to Shulamith by which she might reach her object; on the contrary, they answer her ironically, and, entering into her confusion of mind, tell her that if she cannot apprehend the position of Solomon, she may just remain what she is. עקב (Arab. 'aḳib), from עקב, to be convex, arched, is the heel; to go in the heels (the reading fluctuates between the form, with and without Dag. dirimens in ק) of one = to press hard after him, to follow him immediately. That they assign to her not goats or kids of goats, but kids, גּריּת, is an involuntary fine delicate thought with which the appearance of the elegant, beautiful shepherdess inspires them. But that they name kids, not sheep, may arise from this, that the kid is a near-lying erotic emblem; cf. Gen 38:17, where it has been fittingly remarked that the young he-goat was the proper courtesan-offering in the worship of Aphrodite (Movers’ Phönizier, I 680). It is as if they said: If thou canst not distinguish between a king and shepherds, then indulge thy love-thoughts beside the shepherds’ tents, - remain a country maiden if thou understandest not how to value the fortune which has placed thee in Jerusalem in the royal palace.

Sol 1:9-11

Solomon, while he was absent during the first scene, is now present. It is generally acknowledged that the words which follow were spoken by him: 9 To a horse in the chariot of Pharaoh Do I compare thee, my love. 10 Beautiful are thy cheeks in the chains, Thy neck in the necklaces. 11 Golden chains will we make for thee, With points of silv.

Till now, Shulamith was alone with the ladies of the palace in the banqueting-chamber. Solomon now comes from the banquet-hall of the men (Sol 1:12); and to Sol 2:7, to which this scene extends, we have to think of the women of the palace as still present, although not hearing what Solomon says to Shulamith. He addresses her, “my love:” she is not yet his bride. רעיה (female friend), from רעי (רעה), to guard, care for, tend, ethically: to delight in something particularly, to take pleasure in intercourse with one, is formed in the same way as נערה; the mas. is רעה (= ra'j), abbreviated רע, whence the fem. rǎ'yāh (Jdg 11:37; Chethı̂b), as well as rē'āh, also with reference to the ground-form. At once, in the first words used by Solomon, one recognises a Philip, i.e., a man fond of horses, - an important feature in the character of the sage (vid., Sur. 38 of the Koran), - and that, one fond of Egyptian horses: Solomon carried on an extensive importation of horses from Egypt and other countries (2Ch 9:28); he possessed 1400 war-chariots and 12, 000 horsemen (1Ki 10:26); the number of stalls of horses for his chariots was still greater (1Ki 5:6) [4:26]. Horace (Ode iii. 11) compares a young sprightly maiden to a nimble and timid equa trima; Anacreon (60) addresses such an one: “thou Thracian filly;” and Theocritus says (Idyl xviii. 30, 31): “As towers the cypress mid the garden’s bloom,

As in the chariot proud Thessalian steed,

Thus graceful rose-complexioned Helen moves.”

But how it could occur to the author of the Song to begin the praise of the beauty of a shepherdess by saying that she is like a horse in Pharaoh’s chariot, is explained only by the supposition that the poet is Solomon, who, as a keen hippologue, had an open eye for the beauty of the horse. Egyptian horses were then esteemed as afterwards the Arabian were. Moreover, the horse was not native to Egypt, but was probably first imported thither by the Hyksos: the Egyptian name of the horse, and particularly of the mare, ses-t, ses-mut, and of the chariot, markabuta, are Semitic.Eber’s Aegypten u. die B. Mose's, Bd. I pp. 221f. 226; cf. Aeg. Zeitschr. 1864, p. 26f. סוּסה is here not equitatus (Jerome), as Hengst. maintains: “Susah does not denote a horse, but is used collectively;” while he adds, “Shulamith is compared to the whole Egyptian cavalry, and is therefore an ideal person.” The former statement is untrue, and the latter is absurd. Sūs means equus, and susā may, indeed, collectively denote the stud (cf. Jos 19:5 with 1Ch 4:31), but obviously it first denotes the equa. But is it to be rendered, with the lxx and the Venet., “to my horse”? Certainly not; for the chariots of Pharaoh are just the chariots of Egypt, not of the king of Israel. The Chirek in which this word terminates is the Ch. compag., which also frequently occurs where, as here and Gen 49:11, the second member of the word-chain is furnished with a prep. (vid., under Psa 113:1-9). This i is an old genitival ending, which, as such, has disappeared from the language; it is almost always accented as the suff. Thus also here, where the Metheg shows that the accent rests on the ult. The plur. רכבי, occurring only here, is the amplificative poetic, and denotes state equipage. דּמּה is the trans. of דּמה, which combines the meanings aequum and aequalem esse. Although not allegorizing, yet, that we may not overlook the judiciousness of the comparison, we must remark that Shulamith is certainly a “daughter of Israel;” a daughter of the people who increased in Egypt, and, set free from the bondage of Pharaoh, became the bride of Jahve, and were brought by the law as a covenant into a marriage relation to Him.

The transition to Sol 1:10 is mediated by the effect of the comparison; for the head-frame of the horse’s bridle, and the poitral, were then certainly, must as now, adorned with silken tassels, fringes, and other ornaments of silver (vid., Lane’s Modern Egypt, I 149). Jerome, absurdly, after the lxx: pulchrae sunt genae tuae sicut turturis. The name of the turtle, תּוּד, redupl. turtur, is a pure onomatopoeia, which has nothing to do with תּוּר, whence דּוּר, to go round about, or to move in a circle; and turtle-dove’s cheeks - what absurdity! Birds have no cheeks; and on the sides of its neck the turtle-dove has black and white variegated feathers, which also furnishes no comparison for the colour of the cheeks. תּורים are the round ornaments which hang down in front on both sides of the head-band, or are also inwoven in the braids of hair in the forehead; תּוּר, circumire, signifies also to form a circle or a row; in Aram. it thus denotes, e.g., the hem of a garment and the border round the eye. In נאווּ (vid., at 5 a) the Aleph is silent, as in לאמר, אכל. חרוּזים are strings of pearls as a necklace; for the necklace (Arab. kharaz) consists of one or more, for the most part, of three rows of pearls. The verb חרז signifies, to bore through and to string together; e.g., in the Talm., fish which one strings on a rod or line, in order to bring them to the market. In Heb. and Aram. the secondary sense of stringing predominates, so that to string pearls is expressed by חרז, and to bore through pearls, by קדח; in Arab., the primary meaning of piercing through, e.g., michraz, a shoemaker’s awl.

After Sol 1:11, one has to represent to himself Shulamith’s adorning as very simple and modest; for Solomon seeks to make her glad with the thought of a continued residence at the royal court by the promise of costly and elegant ornaments. Gold and silver were so closely connected in ancient modes of representation, that in the old Aegypt. silver was called nub het, or white gold. Gold derived its name of זהב from its splendour, after the witty Arab. word zahab, to go away, as an unstable possession; silver is called כּסף, from כּסף, scindere, abscindere, a piece of metal as broken off from the mother-stone, like the Arab. dhuḳrat, as set free from the lump by means of the pickaxe (cf. at Psa 19:11; Psa 84:3). The name of silver has here, not without the influence of the rhythm (Sol 8:9), the article designating the species; the Song frequently uses this, and is generally in using the art. not so sparing as poetry commonly is.The art. denoting the idea of species in the second member of the st. const. standing in the sing. without a determining reference to the first, occurs in Sol 1:13, “a bundle of (von) myrrh;” Sol 1:14, “a cluster of (von) the cyprus-flower;” Sol 4:3, “a thread of (von) scarlet,” “a piece of pomegranate;” Sol 5:13, “a bed of balm” (but otherwise, Sol 6:2), Sol 7:9, “clusters of the vine;” Sol 7:3, “a bowl of roundness” (which has this property); Sol 7:10, “wine (of the quality) of goodness;” cf. Sol 8:2, “wine the (= of the) spicing.” It also, in cases where the defined species to which the first undefined member of the st. const. belongs, stands in the pl.: Sol 2:9, Sol 2:17; Sol 8:14, “like a young one of the hinds;” Sol 4:1; Sol 6:5, “a herd of goats;” Sol 4:2, “a flock of shorn sheep;” Sol 6:6, “a flock of lambs,” i.e., consisting of individuals of this kind. Also, when the second member states the place where a thing originates or is found, the first often remains indeterminate, as one of that which is there found, or a part of that which comes from thence: Sol 2:1, “a meadow-saffron of Sharon,” “a lily of the valleys;” Sol 3:9, “the wood of Lebanon.” The following are doubtful: Sol 4:4, “a thousand bucklers;” and Sol 7:5, “a tower of ivory;” less so Sol 7:1, “the dance of Mahanaim.” The following are examples of a different kind: Gen 16:7, “a well of water;” Deu 22:19, “a damsel of Israel;” Psa 113:9, “a mother of children;” cf. Gen 21:28. עם makes prominent the points of silver as something particular, but not separate. In נישׂה, Solomon includes himself among the other inhabitants, especially the women of the palace; for the plur. majest. in the words of God of Himself (frequently in the Koran), or persons of rank of themselves (general in the vulgar Arab.), is unknown in the O.T.

They would make for her golden globules or knobs with (i.e., provided with ...; cf. Psa 89:14) points of silver sprinkled over them, - which was a powerful enticement for a plain country damsel.

Sol 1:12

Now for the first time Shulamith addresses Solomon, who is before her. It might be expected that the first word will either express the joy that she now sees him face to face, or the longing which she had hitherto cherished to see him again. The verse following accords with this expectation: 12 While the king is at his table,      My nard has yielded its fragrance. שׁ עד or אשׁר r עד, with fut. foll., usually means: usque eo, until this and that shall happen, Sol 2:7, Sol 2:17; with the perf. foll., until something happened, Sol 3:4. The idea connected with “until” may, however, be so interpreted that there comes into view not the end of the period as such, but the whole length of the period. So here in the subst. clause following, which in itself is already an expression of continuance, donec = dum (erat); so also עד alone, without asher, with the part. foll. (Job 1:18), and the infin. (Jdg 3:26; Exo 33:22; Jon 4:2; cf. 2Ki 9:22); seldomer with the fin. foll., once with the perf. foll. (1Sa 14:19), once (for Job 8:21 is easily explained otherwise) with the fut. foll. (Psa 141:10, according to which Gen 49:10 also is explained by Baur and others, but without כי עד in this sense of limited duration: “so long as,” being anywhere proved). מסבּו is the inflected מסב, which, like the post-bibl. מסבּה, signifies the circuit of the table; for סבב signifies also, after 1Sa 16:11 (the lxx rightly, after the sense οὐ μὴ κατακλιθῶμεν), to seat themselves around the table, from which it is to be remarked that not till the Greek-Roman period was the Persian custom of reclining at table introduced, but in earlier times they sat (1Sa 20:5; 1Ki 13:20; cf. Psa 128:3). Reclining and eating are to be viewed as separate from each other, Amo 6:4; הסב, “three and three they recline at table,” is in matter as in language mishnic (Berachoth 42 b; cf. Sanhedrin 2:4, of the king: if he reclines at table, the Tôra must be opposite him). Thus: While (usque eo, so long as), says Shulamith, the king was at his table, my nard gave forth its fragrance. נרדּ is an Indian word: naladâ, i.e., yielding fragrance, Pers. nard (nârd), Old Arab. nardîn (nârdîn), is the aromatic oil of an Indian plant valeriana, called Nardostachys 'Gatâmânsi (hair-tress nard). Interpreters are wont to represent Shulamith as having a stalk of nard in her hand. Hitzig thinks of the nard with which she who is speaking has besprinkled herself, and he can do this because he regards the speaker as one of the court ladies. But that Shulamith has besprinkled herself with nard, is as little to be thought of as that she has in her hand a sprig of nard (spica nardi), or, as the ancients said, an ear of nard; she comes from a region where no nard grows, and nard-oil is for a country maiden unattainable.The nard plant grows in Northern and Eastern India; the hairy part of the stem immediately above the root yields the perfume. Vid., Lassen’s Indische Alterthumskunde, I 338f., III 41f.

Horace promises Virgil a cadus (= 9 gallons) of the best wine for a small onyx-box full of nard; and Judas estimated at 300 denarii (about £8, 10s.) the genuine nard (how frequently nard was adulterated we learn from Pliny) which Mary of Bethany poured from an alabaster box on the head of Jesus, so that the whole house was filled with the odour of the ointment (Mar 14:5; Joh 12:2). There, in Bethany, the love which is willing to sacrifice all expressed itself in the nard; here, the nard is a figure of the happiness of love, and its fragrance a figure of the longing of love. It is only in the language of flowers that Shulamith makes precious perfume a figure of the love which she bears in the recess of her heart, anl which, so long as Solomon was absent, breathed itself out and, as it were, cast forth its fragranceIn Arab. ntn = נתן, to give an odour, has the specific signification, to give an ill odour (mintin, foetidus), which led an Arab. interpreter to understand the expression, “my nard has yielded, etc.,” of the stupifying savour which compels Solomon to go away (Mittheilung, Goldziher's). (cf. Sol 2:13; Sol 7:13) in words of longing. She has longed for the king, and has sought to draw him towards her, as she gives him to understand. He is continually in her mind.

Sol 1:13-14 13 A bundle of myrrh is my beloved to me,      Which lieth between by breasts. 14 A bunch of cypress-flowers is my beloved to me,      From the vine-gardens of Engedi.

Most interpreters, ignoring the lessons of botany, explain Sol 1:13 of a little bunch of myrrh; but whence could Shulamith obtain this? Myrrh, מר (מרר, to move oneself in a horizontal direction hither and thither, or gradually to advance; of a fluid, to flow over the plain),Vid., Schlotmann in the Stud. u. Krit. (1867), p. 217. belongs, like the frankincense, to the amyrids, which are also exoticsThey came from Arabia and India; the better Arabian was adulterated with Indian myrrh. in Palestine; and that which is aromatic in the Balsamodendron myrrha are the leaves and flowers, but the resin (Gummi myrrhae, or merely myrrha) cannot be tied in a bunch. Thus the myrrh here can be understood in no other way than as at Sol 5:5; in general צרור, according to Hitzig’s correct remark, properly denotes not what one binds up together, but what one ties up - thus sacculus, a little bag. It is not supposed that she carried such a little bag with her (cf. Isa 3:20), or a box of frankincense (Luth. musk-apple); but she compares her beloved to a myrrh-repository, which day and night departs not from her bosom, and penetrates her inwardly with its heart-strengthening aroma. So constantly does she think of him, and so delightful is it for her to dare to think of him as her beloved.

The 14th verse presents the same thought. כּפר is the cypress-cluster or the cypress-flowers, κύπρος (according to Fürst, from כפר = עפר, to be whitish, from the colour of the yellow-white flowers), which botanists call Lawsonia, and in the East Alḥennā; its leaves yield the orange colour with which the Moslem women stainVid., the literature of this subject in Defrémery’s notice of Dozy-Engelmann’s work in the Revue Critique, III 2 (1868), p. 408. their hands and feet. אשׁכּל (from שׁכל, to interweave) denotes that which is woven, tresses, or a cluster or garland of their flowers. Here also we have not to suppose that Shulamith carried a bunch of flowers; in her imagination she places herself in the vine-gardens which Solomon had planted on the hill-terraces of Engedi lying on the west of the Dead Sea (Ecc 2:4), and chooses a cluster of flowers of the cypress growing in that tropical climate, and says that her beloved is to her internally what such a cluster of cypress-flowers would be to her externally. To be able to call him her beloved is her ornament; and to think of him refreshes her like the most fragrant flowers.

Sol 1:15

In this ardour of loving devotion, she must appear to the king so much the more beautiful. 15 Lo, thou art fair, my love.      Lo, thou art fair; thine eyes are doves.

This is a so-called comparatio decurtata, as we say: feet like the gazelle, i.e., to which the swiftness of the gazelle’s feet belongs (Hab 3:19); but instead of “like doves,” for the comparison mounts up to equalization, the expression is directly, “doves.” If the pupil of the eye were compared with the feathers of the dove (Hitz.), or the sprightliness of the eye with the lively motion hither and thither of the dove (Heiligst.), then the eulogium would stand out of connection with what Shulamith has just said. But it stands in reference to it if her eyes are called doves; and so the likeness to doves’ eyes is attributed to them, because purity and gentleness, longing and simplicity, express themselves therein. The dove is, like the myrtle, rose, and apple, an attribute of the goddess of love, and a figure of that which is truly womanly; wherefore ימימה (the Arab. name of a dove), Columbina, and the like names of women, columba and columbari, are words of fondness and caressing. Shulamith gives back to Solomon his eulogium, and rejoices in the prospect of spending her life in fellowship with him.

Sol 1:16-17 16 Behold, thou art comely, my beloved; yea charming;      Yea, our couch is luxuriously green. 17 The beams of our house are cedars,      Our wainscot of cypresses.

If Sol 1:16 were not the echo of her heart to Solomon, but if she therewith meant some other one, then the poet should at least not have used הנּך, but הנּה. Hitzig remarks, that up to “my beloved” the words appear as those of mutual politeness - that therefore נעים (charming) is added at once to distinguish her beloved from the king, who is to her insufferable. But if a man and a woman are together, and he says הנּכך and she says הנּך, that is as certainly an interchange of address as that one and one are two and not three. He praises her beauty; but in her eyes it is rather he who is beautiful, yea charming: she rejoices beforehand in that which is assigned to her. Where else would her conjugal happiness find its home but among her own rural scenes? The city with its noisy display does not please her; and she knows, indeed, that her beloved is a king, but she thinks of him as a shepherd. Therefore she praises the fresh green of their future homestead; cedar tops will form the roof of the house in which they dwell, and cypresses its wainscot. The bed, and particularly the bridal-bower (D. M. Z. xxii. 153), - but not merely the bed in which one sleeps, but also the cushion for rest, the divan (Amo 6:4), - has the name ערשׂ, from ערשׂ, to cover over; cf. the “network of goats’ hair” (1Sa 19:13) and the κωνωπεῖον of Holofernes (Judith 10:21; 13:9), (whence our kanapee = canopy), a bed covered over for protection against the κώνωπες, the gnats. רענן, whence here the fem. adj. accented on the ult., is not a word of colour, but signifies to be extensible, and to extend far and wide, as lentus in lenti salices; we have no word such as this which combines in itself the ideas of softness and juicy freshness, of bending and elasticity, of looseness, and thus of overhanging ramification (as in the case of the weeping willow). The beams are called קרות, from קרה, to meet, to lay crosswise, to hold together (cf. congingere and contignare). רחיטנוּ (after another reading, רח, from רחיט, with Kametz immutable, or a virtual Dag.) is North Palest. = רה = .tse (Kerı̂), for in place of רהטים, troughs (Exo 2:16), the Samarit. has רחטים (cf. sahar and sahhar, circumire, zahar and zahhar, whence the Syr. name of scarlet); here the word, if it is not defect. plur. (Heiligst.), is used as collect. sing. of the hollows or panels of a wainscoted ceiling, like φάτναι, whence the lxx φατνώματα (Symm. φατνώσεις), and like lacunae, whence lacunaria, for which Jerome has here laquearia, which equally denotes the wainscot ceiling. Abulwalîd glosses the word rightly by מרזבים, gutters (from רהט, to run); only this and οἱ διάδρομοι of the Gr. Venet. is not an architectural expression, like רהיטים, which is still found in the Talm. (vid., Buxtorf’s Lex.). To suppose a transposition from חריטנו, from חרט, to turn, to carve (Ew., Heiligst., Hitz.), is accordingly not necessary. As the ת in בּרותים belongs to the North Palest. (Galilean) form of speech,Pliny, H. N. xxiv. 102, ed. Jan., notes brathy as the name of the savin-tree Juniperus sabina. Wetstein is inclined to derive the name of Beirut from ברות, as the name of the sweet pine, the tree peculiar to the Syrian landscape, and which, growing on the sandy hills, prevents the town from being filled with flying sand. The cypress is now called (Arab.) sanawbar; regarding its old names, and their signification in the figurative language of love, vid., under Isa 41:19. so also ח for ה in this word: an exchange of the gutturals was characteristic of the Galilean idiom (vid., Talm. citations by Frankel, Einl. in d. jerus. Talm. 1870, 7 b). Well knowing that a mere hut was not suitable for the king, Shulamith’s fancy converts one of the magnificent nature-temples of the North Palest. forest-solitudes into a house where, once together, they will live each for the other. Because it is a large house, although not large by art, she styles it by the poet. plur. bāattenu. The mystical interpretation here finds in Isa 60:13 a favourable support.

Song of Solomon

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred (horrendum dictu—horrible to say!) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2 Cor. iii. 6; John vi. 63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Matt. xiii. 14, 16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a son, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa. lxiv. 5, Hos. ii. 16, 19), and rejoiced in it as his bride, Isa. lxii. 4, 5. But more frequently is Christ represented as the bridegroom of his church (Matt. xxv. 1; Rom. vii. 4; 2 Cor. xi. 2; Eph. v. 32), and the church as the bride, the Lamb's wife, Rev. xix. 7; xxi. 2, 9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

In this chapter, after the title of the book (ver. 1), we have Christ and his church, Christ and a believer, expressing their esteem for each other. I. The bride, the church, speaks to the bridegroom (ver. 2-4), to the daughters of Jerusalem (ver. 5, 6), and then to the bridegroom, ver. 7. II. Christ, the bridegroom, speaks in answer to the complaints and requests of his spouse, ver. 8-11. III. The church expresses the great value she has for Christ, and the delights she takes in communion with him, ver. 12-14. IV. Christ commends the church's beauty, ver. 15. V. The church returns the commendation, ver. 16, 17. Where there is a fire of true love to Christ in the heart this will be of use to blow it up into a flame.

The Title of the Book.

1 The song of songs, which is Solomon's.

We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do. The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Ps. xcviii. 1. 2. The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it. 3. The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five (1 Kings iv. 32); those that were of other subjects are lost, but this of seraphic love remains, and will to the end of time. Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it. One of Solomon's names was Jedidiah—beloved of the Lord (2 Sam. xii. 25); and none so fit to write of the Lord's love as he that had himself so great an interest in it; none of all the apostles wrote so much of love as he that was himself the beloved disciple and lay in Christ's bosom. Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business—to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way. It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book (ch. vii. 4), was not built, as is supposed, till long after the marriage. We may reasonably think that when in the height of his prosperity he loved the Lord (1 Kings iii. 3) he thus served him with joyfulness and gladness of heart in the abundance of all things. It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass.

The Love of the Church to Christ.

2 Let him kiss me with the kisses of his mouth: for thy love is better than wine. 3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. 4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. 5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

The spouse, in this dramatic poem, is here first introduced addressing herself to the bridegroom and then to the daughters of Jerusalem.

I. To the bridegroom, not giving him any name or title, but beginning abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener (John xx. 15), If thou have borne him hence, meaning Christ, but not naming him. The heart has been before taken up with the thoughts of him, and to this relative those thoughts were the antecedent, that good matter which the heart was inditing, Ps. xlv. 1. Those that are full of Christ themselves are ready to think that others should be so too. Two things the spouse desires, and pleases herself with the thoughts of:—

1. The bridegroom's friendship (v. 2): "Let him kiss me with the kisses of his mouth, that is, be reconciled to me, and let me know that he is so; let me have the token of his favour." Thus the Old-Testament church desired Christ's manifesting himself in the flesh, to be no longer under the law as a schoolmaster, under a dispensation of bondage and terror, but to receive the communications of divine grace in the gospel, in which God is reconciling the world unto himself, binding up and healing what by the law was torn and smitten; as the mother kisses the child that she has chidden. "Let him no longer send to me, but come himself, no longer speak by angels and prophets, but let me have the word of his own mouth, those gracious words (Luke iv. 22), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son (Ps. ii. 12); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov. xxvii. 6), so are the kisses of grace to the wounds of the law. Thus all true believers earnestly desire the manifestations of Christ's love to their souls; they desire no more to make them happy than the assurance of his favour, the lifting up of the light of his countenance upon them (Ps. iv. 6, 7), and the knowledge of that love of his which surpasses knowledge; this is the one thing they desire, Ps. xxvii. 4. They are ready to welcome the manifestation of Christ's love to their souls by his Spirit, and to return them in the humble professions of love to him and complacency in him, above all. The fruit of his lips is peace, Isa. lvii. 19. "Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful." So bishop Reynolds. She gives several reasons for this desire. (1.) Because of the great esteem she has for his love: Thy love is better than wine. Wine makes glad the heart, revives the drooping spirits, and exhilarates them, but gracious souls take more pleasure in loving Christ and being beloved of him, in the fruits and gifts of his love and in the pledges and assurances of it, than any man ever took in the most exquisite delights of sense, and it is more reviving to them than ever the richest cordial was to one ready to faint. Note, [1.] Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainments this world can give. [2.] Those only may expect the kisses of Christ's mouth, and the comfortable tokens of his favour, who prefer his love before all delights of the children of men, who would rather forego those delights than forfeit his favour, and take more pleasure in spiritual joys than in any bodily refreshments whatsoever. Observe here the change of the person: Let him kiss me; there she speaks of him as absent, or as if she were afraid to speak to him; but, in the next words, she sees him near at hand, and therefore directs her speech to him: "Thy love, thy loves" (so the word is), "I so earnestly desire, because I highly esteem it." (2.) Because of the diffuse fragrancy of his love and the fruits of it (v. 3): "Because of the savour of thy good ointment (the agreeableness and acceptableness of thy graces and comforts to all that rightly understand both them and themselves), thy name is as ointment poured forth, thou art so, and all that whereby thou hast made thyself known; thy very name is precious to all the saints; it is an ointment and perfume which rejoice the heart." The unfolding of Christ's name is as the opening of a box of precious ointment, which the room is filled with the odour of. The preaching of his gospel was the manifesting the savour of his knowledge in every place, 2 Cor. ii. 14. The Spirit was the oil of gladness wherewith Christ was anointed (Heb. i. 9), and all true believers have that unction (1 John ii. 27), so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines, in beauty, all others. The name of Christ is not now like ointment sealed up, as it had been long (Ask not after my name, for it is secret), but like ointment poured forth, which denotes both the freeness and fulness of the communications of his grace by the gospel. (3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed abroad in our hearts that draws them out in love to him; all that are pure from the corruptions of sin, that preserve the chastity of their own spirits, and are true to the vows by which they have devoted themselves to God, that not only suffer not their affections to be violated but cannot bear so much as to be solicited by the world and the flesh, those are the virgins that love Jesus Christ and follow him whithersoever he goes, Rev. xiv. 4. And, because Christ is the darling of all the pure in heart, let him be ours, and let our desires be towards him and towards the kisses of his mouth.

2. The bridegroom's fellowship, v. 4. Observe here,

(1.) Her petition for divine grace: Draw me. This implies sense of distance from him, desire of union with him. "Draw me to thyself, draw me nearer, draw me home to thee." She had prayed that he would draw nigh to her (v. 2); in order to that, she prays that he would draw her nigh to him. "Draw me, not only with the moral suasion which there is in the fragrancy of the good ointments, not only with the attractives of that name which is as ointment poured forth, but with supernatural grace, with the cords of a man and the bands of love," Hos. xi. 4. Christ has told us that none come to him but such as the Father draws, John vi. 44. We are not only weak, and cannot come of ourselves any further than we are helped, but we are naturally backward and averse to come, and therefore must pray for those influences and operations of the Spirit, by the power of which we are unwilling made willing, Ps. cx. 3. "Draw me, else I move not; overpower the world and the flesh that would draw me from thee." We are not driven to Christ, but drawn in such a way as is agreeable to rational creatures.

(2.) Her promise to improve that grace: Draw me, and then we will run after thee. See how the doctrine of special and effectual grace consists with our duty, and is a powerful engagement and encouragement to it, and yet reserves all the glory of all the good that is in us to God only. Observe, [1.] The flowing forth of the soul after Christ, and its ready compliance with him, are the effect of his grace; we could not run after him if he did not draw us, 2 Cor. iii. 5; Phil. iv. 13. [2.] The grace which God gives us we must diligently improve. When Christ by his Spirit draws us we must with our spirits run after him. As God says, I will, and you shall (Ezek. xxxvi. 27), so we must say, "Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work out our own salvation" (Phil. ii. 12, 13); not only we will walk, but we will run after thee, which denotes eagerness of desire, readiness of affection, vigour of pursuit, and swiftness of motion. When thou shalt enlarge my heart then I will run the way of thy commandments (Ps. cxix. 32); when thy right hand upholds me then my soul follows hard after thee (Ps. lxiii. 8); when with lovingkindness to us he draws us (Jer. xxxi. 3) we with lovingkindness to him must run after him, Isa. xl. 31. Observe the difference between the petition and the promise: "Draw me, and then we will run." When Christ pours out his Spirit upon the church in general, which is his bride, all the members of it do thence receive enlivening quickening influences, and are made to run to him with the more cheerfulness, Isa. lv. 5. Or, "Draw me" (says the believing soul) "and then I will not only follow thee myself as fast as I can, but will bring all mine along with me: We will run after thee, I and the virgins that love thee (v. 3), I and all that I have any interest in or influence upon, I and my house (Josh. xxiv. 15), I and the transgressors whom I will teach thy ways," Ps. li. 13. Those that put themselves forth, in compliance with divine grace, shall find that their zeal will provoke many, 2 Cor. ix. 2. Those that are lively will be active; when Philip was drawn to Christ he drew Nathanael; and they will be exemplary, and so will win those that would not be won by the word.

(3.) The immediate answer that was given to this prayer: The King has drawn me, has brought me into his chambers. It is not so much an answer fetched by faith from the world of Christ's grace as an answer fetched by experience from the workings of his grace. If we observe, as we ought, the returns of prayer, we may find that sometimes, while we are yet speaking, Christ hears, Isa. lxv. 24. The bridegroom is a king; so much the more wonderful is his condescension in the invitations and entertainments that he gives us, and so much the greater reason have we to accept of them and to run after him. God is the King that has made the marriage-supper for his Son (Matt. xxii. 2) and brings in even the poor and the maimed, and even the most shy and bashful are compelled to come in. Those that are drawn to Christ are brought, not only into his courts, into his palaces (Ps. xlv. 15), but into his presence-chamber, where his secret is with them (John xiv. 21), and where they are safe in his pavilion, Ps. xxvii. 5; Isa. xxvi. 20. Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth and comfort.

(4.) The wonderful complacency which the spouse takes in the honour which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with unspeakable delights; all our griefs vanish, and we will be glad and rejoice. If a day in the courts, much more an hour in the chambers, is better than a thousand, than ten thousand, elsewhere." Those that are, through grace, brought into covenant and communion with God, have reason to go on their way rejoicing, as the eunuch (Acts viii. 39), and that joy will enlarge our hearts and be our strength, Neh. viii. 10. [2.] All our joy shall centre in God: "We will rejoice, not in the ointments, or the chambers, but in thee. It is God only that is our exceeding joy, Ps. xliii. 4. We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino—Joy in the Lord, was the ancient salutation, and Salus in Domino sempiterna—Eternal salvation in the Lord. [3.] "We will retain the relish and savour of this kindness of thine and never forget it: We will remember thy loves more than wine; no only thy love itself (v. 2), but the very remembrance of it shall be more grateful to us than the strongest cordial to the spirits, or the most palatable liquor to the taste. We will remember to give thanks for thy love, and it shall make more durable impressions upon us than any thing in this world."

(5.) The communion which a gracious soul has with all the saints in this communion with Christ. In the chambers to which we are brought we not only meet with him, but meet with one another (1 John i. 7); for the upright love thee; the congregation, the generation, of the upright love thee. Whatever others do, all that are Israelites indeed, and faithful to God, will love Jesus Christ. Whatever differences of apprehension and affection there may be among Christians in other things, this they are all agreed in, Jesus Christ is precious to them. The upright here are the same with the virgins, v. 3. All that remember his love more than wine will love him with a superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph. vi. 24.

II. To the daughters of Jerusalem, v. 5, 6. The church in general, being in distress, speaks to particular churches to guard them against the danger they were in of being offended at the church's sufferings, 1 Thess. iii. 3. Or the believer speaks to those that were professors at large in the church, but not of it, or to weak Christians, babes in Christ, that labour under much ignorance, infirmity, and mistake, not perfectly instructed, and yet willing to be taught in the things of God. She observed these by-standers look disdainfully upon her because of her blackness, in respect both of sins and sufferings, upon the account of which they though she had little reason to expect the kisses she wished for (v. 2) or to expect that they should join with her in her joys, v. 4. She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences, that happen in the church, make her black; and the best saints have their failings. Sorrow blackens; that seems to be especially meant; the church is often in a low condition, mean, and poor, and in appearance despicable, her beauty sullied and her face foul with weeping; she is in mourning weeds, clothed with sackcloth, as the Nazarites that had become blacker than a coal, Lam. iv. 8. Now, to take off this offence,

1. She asserts her own comeliness notwithstanding (v. 5): I am black, but comely, black as the tents of Kedar, in which the shepherds lived, which were very coarse, and never whitened, weather-beaten and discoloured by long use, but comely as the curtains of Solomon, the furniture of whose rooms, no doubt, was sumptuous and rich, in proportion to the stateliness of his houses. The church is sometimes black with persecution, but comely in patience, constancy, and consolation, and never the less amiable in the eyes of Christ, black in the account of men, but comely in God's esteem, black in some that are a scandal to her, but comely in others that are sincere and are an honour to her. True believers are black in themselves, but comely in Christ, with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps. xlv. 13. St. Paul was weak, and yet strong, 2 Cor. xii. 10. And so the church is black and yet comely; a believer is a sinner and yet a saint; his own righteousnesses are as filthy rags, but he is clothed with the robe of Christ's righteousness. The Chaldee Paraphrase applies it to the people of Israel's blackness when they made the golden calf and their comeliness when they repented of it.

2. She gives an account how she came to be so black. The blackness was not natural, but contracted, and was owing to the hard usage that had been given her: Look not upon me so scornfully because I am black. We must take heed with what eye we look upon the church, especially when she is in black. Thou shouldst not have looked upon the day of thy brother, the day of his affliction, Obad. 12. Be not offended; for,

(1.) I am black by reason of my sufferings: The sun has looked upon me. She was fair and comely; whiteness was her proper colour; but she got this blackness by the burden and heat of the day, which she was forced to bear. She was sun-burnt, scorched with tribulation and persecution (Matt. xiii. 6, 21); and the greatest beauties, if exposed to the weather, are soonest tanned. Observe how she mitigates her troubles; she does not say, as Jacob (Gen. xxxi. 40), In the day the drought consumed me, but, The sun has looked upon me; for it becomes not God's suffering people to make the worst of their sufferings. But what was the matter? [1.] She fell under the displeasure of those of her own house: My mother's children were angry with me. She was in perils by false brethren; her foes were those of her own house (Matt. x. 36), brethren by nature as men, by profession as members of the same sacred corporation, the children of the church her mother, but not of God her Father; they were angry with her. The Samaritans, who claimed kindred to the Jews, were vexed at any thing that tended to the prosperity of Jerusalem, Neh. ii. 10. Note, It is no new thing for the people of God to fall under the anger of their own mother's children. It was thou, a man, my equal, Ps. lv. 12, 13. This makes the trouble the more irksome and grievous; from such it is taken unkindly, and the anger of such is implacable. A brother offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the vineyards, that is, First, "They seduced me to sin, drew me into false worships, to serve their gods, which was like dressing the vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure worships which he gave me in charge, and which I do and ever will own for mine." These are grievances which good people complain most of in a time of persecution, that their consciences are forced, and that those who rule them with rigour say to their souls, Bow down, that we may go over, Isa. li. 23. Or, Secondly, "They brought me into trouble, imposed that upon me which was toilsome, and burdensome, and very disgraceful." Keeping the vineyards was base servile work, and very laborious, Isa. lxi. 5. Her mother's children made her the drudge of the family. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage.

(2.) "My sufferings are such as I have deserved; for my own vineyard have I not kept. How unrighteous soever my brethren are in persecuting me, God is righteous in permitting them to do so. I am justly made a slavish keeper of men's vineyards, because I have been a careless keeper of the vineyards God has entrusted me with." Slothful servants of God are justly made to serve their enemies, that they may know his service, and the service of the kings of the countries, 2 Chron. xii. 8; Deut. xxviii. 47, 48; Ezek. xx. 23, 24. "Think not the worse of the ways of God for my sufferings, for I smart for my own folly." Note, When God's people are oppressed and persecuted it becomes them to acknowledge their own sin to be the procuring cause of their troubles, especially their carelessness in keeping their vineyards, so that it has been like the field of the slothful.

The Love of the Church to Christ.

7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? 8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents. 9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots. 10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold. 11 We will make thee borders of gold with studs of silver.

Here is, I. The humble petition which the spouse presents to her beloved, the shepherdess to the shepherd, the church and every believer to Christ, for a more free and intimate communion with him. She turns from the daughters of Jerusalem, to whom she had complained both of her sins and of her troubles, and looks up to heaven for relief and succour against both, v. 7. Here observe, 1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their souls love Jesus Christ, which intimates both the sincerity and the strength of their love; they love him with all their hearts; and those that do so may come to him boldly and may humbly plead it with him. 2. The opinion she has of him as the good shepherd of the sheep; she doubts not but he feeds his flock and makes them rest at noon. Jesus Christ graciously provides both repast and repose for his sheep; they are not starved, but well fed, not scattered upon the mountains, but fed together, fed in green pastures and in the hot time of the day led by the still waters and made to lie down under a cool refreshing shade. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa. xl. 11. 3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would be taught, what they are concerned to know and do, must apply to Jesus Christ, and beg of him to teach them, to tell them. "Tell me where to find thee, where I may have conversation with thee, where thou feedest and tendest thy flock, that there I may have some of my company." Observe, by the way, We should not, in love to our friends and their company, tempt them or urge them to neglect their business, but desire such an enjoyment of them as will consist with it, and rather, if we can, to join with them in their business and help to forward it. "Tell me where thou feedest, and there I will sit with thee, walk with thee, feed my flocks with thine, and not hinder thee nor myself, but bring my work with me." Note, Those whose souls love Jesus Christ earnestly desire to have communion with him, by his word in which he speaks to us and by prayer in which we speak to him, and to share in the privileges of his flock; and we may learn from the care he takes of his church, to provide convenient food and rest for it, how to take care of our own souls, which are our charge. 4. The plea she uses for the enforcing of this request: "For why should I be as one that turns aside by (or after) the flocks of thy companions, that pretend to be so, but are really thy competitors, and rivals with thee." Note, Turning aside from Christ after other lovers is that which gracious souls dread, and deprecate, more than any thing else. "Thou wouldst not have me to turn aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave thee." (1.) "Why should I lie under suspicion, and look as if I belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and a retainer to some other shepherd?" Good Christians will be afraid of giving any occasion to those about them to question their faith in Christ and their love to him; they would not do any thing that looks like unconcernedness about their souls; or uncharitableness towards their brethren, or that savours of indifference and disaffection to holy ordinances; and we should pray to God to direct us into and keep us in the way of our duty, that we may not so much as seem to come short, Heb. iv. 1. (2.) "Why should I lie in temptation to turn aside, as I do while I am absent from thee?" We should be earnest with God for a settled peace in communion with God through Christ, that we may not be as waifs and strays, ready to be picked up by him that next passes by.

II. The gracious answer which the bridegroom gives to this request, v. 8. See how ready God is to answer prayer, especially prayers for instruction; even while she is yet speaking, he hears. Observe, 1. How affectionately he speaks to her: O thou fairest among women! Note, Believing souls are fair, in the eyes of the Lord Jesus, above any other. Christ sees a beauty in holiness, whether we do or no. The spouse has called herself black, but Christ calls her fair. Those that are low in their own eyes are so much the more amiable in the eyes of Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a chief part of their beauty. 2. How mildly he checks her for her ignorance, in these words, If thou know not, intimating that she might have known it if it had not been her own fault. What! dost thou not know where to find me and my flock? Compare Christ's answer to a like address of Philip's (John xiv. 9), Have I been so long time with you, and yet hast thou not known me, Philip? But, 3. With what tenderness he acquaints her where she might find him. If men say, Lo, here is Christ, or, Lo, he is there, believe them not, go not after them, Matt. xxiv. 23, 26. But, (1.) Walk in the way of good men (Prov. ii. 20), follow the track, ask for the good old way, observe the footsteps of the flock, and go forth by them. It will not serve to sit still and cry, "Lord, show me the way," but we must bestir ourselves to enquire out the way; and we may find it by looking which way the footsteps of the flock lead, what has been the practice of godly people all along; let that practice be ours, Heb. vi. 12; 1 Cor. xi. 1. (2.) Sit under the direction of good ministers: "Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy charge with thee" (it is probable that the custom was to commit the lambs and kids to the custody of the women, the shepherdesses); "they shall all be welcome; the shepherds will be no hindrance to thee, as they were to Reuel's daughters (Exod. ii. 17), but helpers rather, and therefore abide by their tents." Note, Those that would have acquaintance and communion with Christ must closely and conscientiously adhere to holy ordinances, must join themselves to his people and attend his ministers. Those that have the charge of families must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the shepherds' tents.

III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised (Ps. lxxviii. 63, margin), so this spouse is here; her husband praises this virtuous woman (Prov. xxxi. 28); he praises her, as is usual in poems, by similitudes. 1. He calls her his love (v. 9); it is an endearing compellation often used in this book: "My friend, my companion, my familiar." 2. He compares her to a set of strong and stately horses in Pharaoh's chariots. Egypt was famous for the best horses. Solomon had his thence; and Pharaoh, no doubt, had the choicest the country afforded for his own chariots. The church had complained of her own weakness, and the danger she was in of being made a prey of by her enemies: "Fear not," says Christ; "I have made thee like a company of horses; I have put strength into thee as I have done into the horse (Job xxxix. 19), so that thou shalt with a gracious boldness mock at fear, and not be affrighted, like the lion, Prov. xxviii. 1. The Lord has made thee as his goodly horse in the day of battle, Zech. x. 3. I have compared thee to my company of horses which triumphed over Pharaoh's chariots, the holy angels, horses of fire." Hab. iii. 15, Thou didst walk through the sea with thy horses; and see Isa. lxiii. 13. We are weak in ourselves, but if Christ make us as horses, strong and bold, we need not fear what all the powers of darkness can do against us. 3. He admires the beauty and ornaments of her countenance (v. 10): Thy cheeks are comely with rows of jewels, the attire of the head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank wear, chains of gold. The ordinances of Christ are the ornaments of the church. The graces, gifts, and comforts of the Spirit, are the adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints are many, but all orderly disposed in rows and chains, in which there is a mutual connexion with and dependence upon each other. The beauty is not from any thing in themselves, from the neck or from the cheeks, but from ornaments with which they are set off. It was comeliness which I put upon thee, said the Lord God; for we were born not only naked, but polluted, Ezek. xvi. 14.

IV. His gracious purpose to add to her ornaments; for where God has given true grace he will give more grace; to him that has shall be given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the exercise of grace, as with rows of jewels and chains of gold? She shall be yet further beautified (v. 11): We will make thee borders of gold, inlaid, or enamelled, with studs of silver. Whatever is wanting shall be made up, till the church and every true believer come to be perfect in beauty; see Ezek. xvi. 14. This is here undertaken to be done by the concurring power of the three persons in the Godhead: We will do it; like that (Gen. i. 26), "Let us make man; so let us new-make him, and perfect his beauty." The same that is the author will be the finisher of the good work; and it cannot miscarry.

Conference between Christ and His Church.

12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof. 13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. 14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi. 15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes. 16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. 17 The beams of our house are cedar, and our rafters of fir.

Here the conference is carried on between Christ and his spouse, and endearments are mutually exchanged.

I. Believers take a great complacency in Christ, and in communion with him. To you that believe he is precious, above any thing in this world, 1 Pet. ii. 7. Observe,

1. The humble reverence believers have for Christ as their Sovereign, v. 12. He is a King in respect both of dignity and dominion; he wears the crown of honour, he bears the sceptre of power, both which are the unspeakable satisfaction of all his people. This King has his royal table spread in the gospel, in which is made for all nations a feast of fat things, Isa. xxv. 6. Wisdom has furnished her table, Prov. ix. 1. He sits at this table to see his guests (Matt. xxii. 11), to see that nothing be wanting that is fit for them; he sups with them and they with him (Rev. iii. 20); he has fellowship with them and rejoices in them; he sits at his table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might distribute to the multitude. He sits there to receive petitions, as Ahasuerus admitted Esther's petition at the banquet of wine. He has promised to be present with his people in his ordinances always. Then believers do him all the honour they can, and study how to express their esteem of him and gratitude to him, as Mary did when she anointed his head with the ointment of spikenard that was very costly, one pound of it worth three hundred pence, and so fragrant that the house was filled with the pleasing odour of it (John xii. 3), which story seems as if it were designed to refer to this passage, for Christ was then sitting at table. When good Christians, in any religious duty, especially in the ordinance of the Lord's supper, where the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by repentance, healed by faith, and inflamed with holy love and desires toward Christ, with joyful expectations of the glory to be revealed, then the spikenard sends forth the smell thereof. Christ is pleased to reckon himself honoured by it, and to accept of it as an instance of respect to him, as it was in the wise men of the east, who paid their homage to the new-born King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts of believers are exceedingly precious in themselves and pleasing to Christ, and his presence in ordinances draws them out into act and exercise. If he withdraw, graces wither and languish, as plants in the absence of the sun; if he approach, the face of the soul is renewed, as of the earth in the spring; and then it is time to bestir ourselves, that we may not lose the gleam, not lose the gale; for nothing is done acceptably but what grace does, Heb. xii. 28.

2. The strong affection they have for Christ as their beloved, their well-beloved, v. 13. Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has that place in their hearts which no rival can be admitted to, the innermost and uppermost place. Observe, (1.) How Christ is accounted of by all believers: He is a bundle of myrrh and a cluster of camphire, something, we may be sure, nay, every thing, that is pleasant and delightful. The doctrine of his gospel, and the comforts of his Spirit, are very refreshing to them, and they rest in his love; none of all the delights of sense are comparable to the spiritual pleasure they have in meditating on Christ and enjoying him. There is a complicated sweetness in Christ and an abundance of it; there is a bundle of myrrh and a cluster of camphire. We are not straitened in him whom there is all fulness. The word translated camphire is copher, the same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation for their sins. Observe what stress the spouse lays upon the application: He is unto me, and again unto me, all that is sweet; whatever he is to others, he is so to me. He loved me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my breasts, near my heart. Christ lays the beloved disciples in his bosom; why then should not they lay their beloved Saviour in their bosoms? Why should not they embrace him with both arms, and hold him fast, with a resolution never to let him go? Christ must dwell in the heart (Eph. iii. 17), and, in order to that, the adulteries must be put from between the breasts (Hos. ii. 2), no pretender must have his place in the soul. He shall be as a bundle of myrrh, or perfume bag, between my breasts, always sweet to me; or his effigies in miniature, his love-tokens, shall be hung between my breasts, according to the custom of those that are dear to each other. He shall not only be laid their for a while, but shall lie there, shall abide there.

II. Jesus Christ has a great complacency in his church and in every true believer; they are amiable in his eyes (v. 15): Behold, thou art fair, my love; and again, Behold, thou art fair. He says this, not to make her proud (humility is one principal ingredient in spiritual beauty), but, 1. To show that there is a real beauty in holiness, that all who are sanctified are thereby beautified; they are truly fair. 2. That he takes great delight in that good work which his grace has wrought on the souls of believers; so that though they have their infirmities, whatever they think of themselves, and the world thinks of them, he thinks them fair. He calls them friends. The hidden man of the heart, in that which is not corruptible, is in the sight of God of great price, 1 Pet. iii. 4. 3. To comfort weak believers, who are discouraged by their own blackness; let them be told again and again that they are fair. 4. To engage all who are sanctified to be very thankful for that grace which has made them fair, who by nature were deformed, and changed the Ethiopian's skin. One instance of the beauty of the spouse is here mentioned, that she has doves' eyes, as ch. iv. 1. Those are fair, in Christ's account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as discovers a simplicity and godly sincerity and a dove-like innocency, eyes enlightened and guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Ezek. vii. 16.

III. The church expresses her value for Christ, and returns esteem (v. 16): Behold, thou art fair. See how Christ and believers praise one another. Israel saith of God, Who is like thee? Exod. xv. 11. And God saith of Israel, Who is like thee? Deut. xxxiii. 29. Lord, saith the church, "Dost thou call me fair? No; if we speak of strength, thou art strong (Job ix. 19), so, if of beauty, thou art fair. I am fair no otherwise than as I have thy image stamped upon me. Thou art the great Original; I am but a faint and imperfect copy, I am but thy umbra—the shadow of thee, John i. 16; iii. 34. Thou art fair in thyself and (which is more) pleasant to all that are thine. Many are fair enough to look at, and yet the sourness of their temper renders them unpleasant; but thou art fair, yea, pleasant." Christ is pleasant, as he is ours, in covenant with us, in relation to us. "Thou art pleasant now, when the King sits at his table." Christ is always precious to believers, but in a special manner pleasant when they are admitted into communion with him, when they hear his voice, and see his face, and taste his love. It is good to be here. Having expressed her esteem of her husband's person, she next, like a loving spouse, that is transported with joy for having disposed of herself so well, applauds the accommodations he had for her entertainment, his bed, his house, his rafters or galleries (v. 16), which may be fitly applied to those holy ordinances in which believers have fellowship with Jesus Christ, receive the tokens of his love and return their pious and devout affections to him, increase their acquaintance with him and improve their advantages by him. Now, 1. These she calls ours, Christ and believers having a joint-interest in them. As husband and wife are heirs together (1 Pet. iii. 7), so believers are joint-heirs with Christ, Rom. viii. 17. They are his institutions and their privileges; in them Christ and believers meet. She does not call them mine, for a believer will own nothing as his but what Christ shall have an interest in, nor thine, for Christ has said, All that I have is thine, Luke xv. 31. All is ours if we are Christ's. Those that can by faith lay claim to Christ may lay claim to all that is his. 2. These are the best of the kind. Does the colour of the bed, and the furniture belonging to it, help to set it off? Our bed is green, a colour which, in a pastoral, is preferred before any other, because it is the colour of the fields and groves where the shepherd's business and delight are. It is a refreshing colour, good for the eyes; and it denotes fruitfulness. I am like a green olive-tree, Ps. lii. 8. We are married to Christ, that we should bring forth unto God, Rom. vii. 4. The beams of our house are cedar (v. 17), which probably refers to the temple Solomon had lately built for communion between God and Israel, which was of cedar, a strong sort of wood, sweet, durable, and which will never rot, typifying the firmness and continuance of the church, the gospel-temple. The galleries for walking are of fir, or cypress, some sort of wood that was pleasing both to the sight and to the smell, intimating the delight which the saints take in walking with Christ and conversing with him. Every thing in the covenant of grace (on which foot all their treaties are carried on) is very firm, very fine, and very fragrant.

CHAP. I. Verſ. 1. The Song of Songs.

NOt a light Love-ſong (as ſome prophane perſons have fancied; and have therefore held it no part of the ſacred Canon:Theodoret. lib. 5. de Provid. Sic coena a Dionyſio caeremonia caeremoniarum, & ab alio Paſcha celebritas celebritatum dicitur.) But a moſt excellent Epithalamium, a very divine Ditty, an heavenly Allegory, a Myſtical-marriage-ſong, called here, The Song of Songs, as God is called the God of Gods, Deut. 10.7. as Chriſt is called the King of Kings, Rev. 19.16. as the Moſt Holy is called the Holy of Holies, to the which the Jew-doctors liken this Canticle; (as they do Eccleſiaſtes to the Holy place, and Proverbs to the Court:) to ſignifie, that it is the treaſury of the moſt ſacred and higheſt myſteries of holy Scripture. It ſtreams out all along, under the parable of a Marriage,Hieron. prooem. in Ezech. that full torrent of ſpiritual love that is betwixt Chriſt and the Church. This is a great myſtery, ſaith that great Apoſtle, Epheſ. 5.32. It paſſeth the capacity of man to underſtand it in the perfection of it. Hence the Jews permitted none to read this ſacred Song, before thirty years of age. Let him that reads, think hee ſees written over this Solomons porch, Holineſs to the Lord, T. W. on Canti[illegible: 1 letter]. Procul hinc, procul eſte profani, nihil hic niſi caſtum. If any think this kind of dealing to bee over-light for ſo grave and weighty a matter, let them take heed (ſaith one) that in the height of their own hearts they do not proudly cenſure God and his order, who in many places uſeth the ſame ſimilitude of marriage, to expreſs his love to his Church by, and interchangeably her duty toward him, as Hoſ. 2.19. 2 Cor. 11.2. Epheſ. 5.25. with verſ. 22, 23, 24. where the Apoſtle plainly alludeth and referreth to this Song of Songs in ſundry paſſages, borrowing both matter, and frame of ſpeech from hence.

Which is Solomons] Hee was the Pen-man, God the Author. Of many other Songs hee was both Author and inſtrument, 1 King. 4.32. Not ſo of this; which therefore the Chaldee Paraphraſt here entituleth, Songs and Hymns (in the plural, for the ſurpaſſing excellency of it) which Solomon the Prophet, the King of Iſrael, uttered by the ſpirit of Prophecy, before the Lord, the Lord of all the Earth. A Prophet hee was, and is therefore now in the Kingdome of Heaven, notwithſtanding his foul fall, whereof hee repented.Luk. 11.28 For as it is not the falling into the water that drowns, but lying in it: So neither is it the falling into ſin that damns, but dying in it. Solomon was alſo King of Iſrael, and ſurpaſſed all the Kings of the Earth in wealth and wiſdome, 2 Chron. 9.22. yea hee was wiſer than all men, 1 King. 4.31. And as himſelf was a King,Pſal. 45.2 ſo hee made this ſingular Song (as David did the 45 Pſalm) concerning the King (Chriſt and his ſpiritual marriage to the Church) who is alſo called Solomon, Cant. 3.11. and greater than Solomon, Matth. 12.42. If therefore either the worth of the writer, or the weightineſs of the matter may make to the commendation of any book, this wants for neither. That is a ſilly exception of ſome againſt this Song, as if not Canonical, becauſe God is not once named in it; for as oft as the Bridegroom is brought in ſpeaking here,Rom. 9.[illegible: 1 letter] ſo oft Chriſt himſelf ſpeaketh, who is God bleſſed for ever. Beſides, whereas Solomon made a thouſand Songs and five, 1 King. 4.32. this onely, as being the chief of all, and part of the holy Canon, hath been hitherto kept ſafe (when the reſt are loſt) in the Cabinet of Gods ſpecial providence, and in the cheſt of the Jews (Gods faithful Library-keepers, Rom. 3.2. Joh. 5.39.) It being not the will of our heavenly Father, that any one hair of that ſacred head ſhould fall to the ground.

Verſ. 2. Let him kiſs mee with the kiſſes of his mouth] It muſt bee premiſed and remembred, that this Book is penitus allegoricus & parabolicus, as one ſaith, allegorical throughout, and aboundeth all along with types and figures, with parables and ſimilitudes. Quot verba, tot ſacramenta, So many words, ſo many myſteries, ſaith Hierome of the Revelation, Apocalypſin fateor me neſcire exponere, &c. exponat cui Deus conceſſerit. Cajet. Poſſev. in Biblioth. ſelect. which made Cajetan not dare to comment upon it. The like may bee truly affirmed of the Canticles: nay, wee may ſay of it in a ſpecial manner, as Poſſevinus doth of the whole Hebrew Bible, tot eſſe ſacramenta, quot literae, tot myſteria, quot puncta, tot arcana, quot apices. Hence Pſellus in Theodoret asketh pardon for preſuming to expound it. But difficilium facilis eſt venia; &, In magnis voluiſſe ſat eſt. In hard things the pardon is eaſie; and in high things, let a man ſhew his good will, and it ſuffiſeth. The matter of this Book hath been pointed at already: as for the form of it, it is Dramatical and Dialogiſtical. The chief ſpeakers are not Solomon and the Shulamite (as Caſtalio makes it) but Chriſt and his Church.John 3.29 Chriſt alſo hath his Aſſociates (thoſe friends of the Bridegroom) viz. the Prophets, Apoſtles, Paſtors, and Teachers, who put in a word ſometimes. As likewiſe do the fellow-friends of the Bride, viz. whole Churches, or particular Chriſtians. The Bride begins here abruptly (after the manner of a Tragedy) through impatience of love, and an holy impotency of deſire after, not an union onely, but an unity alſo with him whom her ſoul loveth. Let him kiſs mee, &c. Kiſſing is a token of love, 1 Pet. 5.14. Luk. 7.45. and of reconciliation, 2 Sam. 14.33. And albeit [non-Latin text not transcribed] (as Philo obſerveth) Love is not alwaies in a kiſs; Joab and Judas could kiſs and kill, (Caveatur oſculum Iſcarioticum) conſign their treachery with ſo ſweet a ſymbol of amity, yet thoſe that love out of a pure heart fervently, do therefore kiſs,1 Pet. 1.22. as deſiring to transfuſe, if it might bee, the ſouls of either into other, and to become one with the party ſo beloved, and in the beſt ſenſe ſuaviated. That therefore which the Church here deſireth,Heb. 1.1 is, not ſo much Chriſts coming in the fleſh (that God, who at ſundry times, and in divers manners had ſpoken in times paſt unto her by the Prophets, would now ſpeak unto her by his Son, as ſome have ſenſed it) as that ſhee may have utmoſt conjunction to him, and neareſt communion with him, here as much as may bee, and hereafter in all fulneſs of fruition. Let him kiſs mee, and ſo ſeal up his hearty love unto mee, even the ſure mercies of David; with the kiſſes of his mouth; Not with one kiſs onely, with one pledge of his love, but with many (there is no ſatiety, no meaſure, no bounds or bottome of this holy love, as there is in carnal deſires, ubi etiam vota, poſt uſum faſtidio ſunt) Neither covers mee to kiſs his hand (as they deal by Kings) or his feet (as they do the Popes) but his mouth; ſhee would have true kiſſes, the baſia, the buſſes of thoſe lips, whereinto grace is poured, Pſal. 45.3. and where hence thoſe words of grace are uttered,Prov. 31.26 Mat. 5.2, 3, &c. Hee openeth his mouth with wiſdome, and in his lips is the Law of kindneſs. Hence her affectionate deſires, her earneſt pantings, inquietations, and unſatisfiableneſſes. Shee muſt have Chriſt, or elſe ſhee dies; ſhee muſt have the kiſſes of Chriſts mouth, even thoſe ſweet pledges of love in his word, or ſhee cannot bee contented, but will complain, in the confluence of all other comforts, as Abraham did, Gen. 15.2. Lord God, what wilt thou give mee, ſeeing I go childeleſs? Or as Artab[illegible: 1 letter]zus in Xenophon did, (when Cyrus had given him a cup of gold, and Chryſantas a kiſs in token of his ſpecial favour) ſaying, that the cup that hee gave him was nothing ſo good gold, as the kiſs that hee gave Chryſantas. The Poets fable, that the Moon was wont to come down from her orb to kiſs Endymion. It is a certain truth, that Chriſt came down from Heaven to reconcile us to his Father, to unite us to himſelf, and ſtill to communicate unto our ſouls the ſenſe of his love, the feeling of his favour, the ſweet breath of his holy Spirit.

For thy Love is better than Wine] Heb. Loves. The Septuagint and Vulgar render it Ubera; Thy breaſts; but that is not ſo proper, ſith it is the Church that here ſpeaks to Chriſt, and, by the ſudden change of perſon, ſhews the ſtrength and livelineſs of her affection: As by the Plural Loves, ſhee means all fruits of his love, righteouſneſs, peace, joy in the Holy Ghoſt, aſſurance of Heaven, which Mr. Latimer calls the ſweet-meats of the feaſt of a good conſcience. There are other dainty diſhes at that feaſt, but this is the banquet, this is better than Wine, which yet is a very comfortable creature, Pſal. 104.15. and highly ſet by, Pſal. 4.7. Plato calls wine a muſick, miſeriarum humanarum [non-Latin text not transcribed], the chief allayments of mens miſeries.

Verſ. 3. Becauſe of the ſavour of thy good ointments] Or, To ſmell to, thy ointments are beſt. Odoratiſſimus es. As the Panther caſts abroad a fragrant ſavour, as Alexander the Great is ſaid to have had a natural ſweetneſs with him, by reaſon of the good temperament of his body: So, and much more than ſo the Lord Chriſt,Euſeb. that ſweeteſt of ſweets. Hee kiſſeth his poor perſecuted people, as Conſtantine once kiſſed Paphnutius his loſt eye: and departing (for here hee comes but as a ſuter onely, till the marriage bee made up in Heaven) hee leaves ſuch a ſweet ſcent behinde him, ſuch a balmy verdure, as attracts all good hearts unto him; ſo that where this all-quickning carkaſs is, there would the Eagles bee alſo. Mat. 24. The Iſraelites removed their tents from Mithcah, which ſignifies ſweetneſs, to Caſhmonah, which ſignifies ſwiftneſs, Numb. 33.29. To teach us (ſaith one) that the Saints have no ſooner taſted Chriſts ſweetneſs, but they are carried after him preſently with incredible ſwiftneſs. Hence they are ſaid to have a noſe like the Tower of Lebanon, Cant. 7. (for their ſingular ſagacity in ſmelling after Chriſt) and to flee to the holy Aſſemblies (where Chriſts odors are beaten out to the ſmell) as the clouds, Iſa. 60.8. or as the Doves to their windaws. For why? they have their ſenſes habitually exerciſed to diſcern good and evil, Heb. 5.14. and their love abounds yet more and more in knowledge and in all judgement, Phil. 1.9.

Thy name is as ointment poured forth] There is an elegant alluſion in the Original betwixt Shem and Shemen; that is, Name, [non-Latin text not transcribed]. and Ointment. And Chriſt hath his name both in Hebrew and Greek from ointment; for theſe three words in ſignification are all one, Meſſias, Chriſt, Anointed. See the reaſon, Iſa. 61.1. The Spirit of the Lord (that oil of gladneſs, Heb. 1.9.) is upon mee, becauſe hee hath anointed (and appointed) mee to preach good tidings to the meek,2 Cor. 2.2, 14, 15, 16 &c. Now when this is done to the life, when Chriſt crucified is preached, when the Holy Ghoſt in the mouth and miniſtry of his faithful ſervants ſhall take of Chriſts excellencies, (as it is his office to do, Joh. 16.14.) and hold them out to the world: when hee ſhall hold up the tapeſtry, as it were,2 Tim. 2.5 and ſhew men the Lord Chriſt, with an Ecce virum, Behold the man, that one Mediatour betwixt God and Man, the Man Chriſt Jeſus; See him in his Natures, in his Offices, in his Works, in the bleſſed Effects of all: This cannot but ſtir up wonderful loves in all good ſouls; with hearty wiſhes,1 Cor. 16.22. that If any one love not the Lord Jeſus Chriſt, hee may bee Anathema, Maranatha, accurſt upon accurſt, and put over to God to puniſh.

Therefore the Virgins love thee] i. e. All that are adjoyned to mee in comely ſort, as chaſt Damoſels to their Mother and Miſtreſs. The elect and faithful are called Virgins for their ſpiritual chaſtity. They are Gods hidden ones (as the word here uſed ſignifieth, as they are called, [non-Latin text not transcribed] Paellae abſconditae; propter ſecretiorem educationem. Riv. Speed. 1236. Pſal. 83.3.) they are not defiled with the corruptions that are in the world through luſt, for they are Virgins, Rev. 14.4. Elſe, the Bride would not ſuffer them about her, Pſal. 45.14. (Of Queen Elizabeth it is ſaid, that ſhee never ſuffered any Lady to approach her preſence, of whoſe ſtain ſhee had but the leaſt ſuſpition) Theſe follow the Lamb whereſoever hee goeth, ib. as the other creatures follow the Panther for his ſweet odors; as birds of prey are carried after carkaſſes. Whom having not ſeen, yet yee love, and can do no leſs, 1 Pet. 1.8. becauſe hee firſt loved you, and hath ſhed abroad his love in your hearts by his holy Spirit, 1 John 4.19. Rom. 5.5. Amate amorem illius, O love his love, ſaith Bernard, and cry out with Ignatius, [non-Latin text not transcribed], My Love was crucified. If the Centurion in the Goſpel were held worthy of reſpect becauſe hee loved our Nation (ſaid thoſe Jews) and built us a Synagogue: Luk. 7.5 what ſhall wee ſay of Chriſt, who loved us, and waſhed us with his own blood, &c? Rev. 1.5 Cos amoris amor. Herein was love, &c. And ſhould not love bee the whetſtone of love? ſhould wee not reciprocate? ſhall wee bee worſe than Publicans? ſhall not the love of Christ conſtrain us, &c? 2 Cor. 5.14.

Verſ. 4. Draw mee] Thoſe very Virgins, though they love Chriſt, and are affected with his incomparable ſweetneſs; to the ſlighting of earthly vanities, and all taſtleſs fooleries of this preſent life, yet are they ſenſible of ſundry obſtacles and backbyaſſes, which cauſe them to call for help from Heaven, Draw mee, &c. ſcil. by the effectual working of thy mighty Spirit, and by the cords of kindneſs, Hoſ. 11.4. that irreſiſtible grace of thine, whereby thou doſt fortiter, but yet ſuaviter, powerfully, but yet ſweetly work upon the wills of them that belong to thee; and by a merciful violence pull them out of Satans paws, yea bring them from the jaws of Hell, to the joyes of Heaven, Jer. 31.3.

Wee will run after thee] Wee will not onely follow thee, as the ſtraw follows the jet, or as Iron the load-ſtone; as the Sea-mans needle doth the North-pole,Numb. 14.24 John fulfilled his race. Act. 13.25 Pſal. 119.32 2 Tim. 4.7 or as the Hop in its growing follows the courſe of the Sun from Eaſt to Weſt, winding about the pole, and will rather break than do otherwiſe; But wee will fulfil after thee, as Caleb did, wee will run after thee, as David did, yea wee will ſo run, that wee may obtain, finiſh our courſe, and receive our Crown, whereof wee ſhall not fail, if wee run regularly, run forthright, Prov. 4.25. run after Chriſt, as the Church here promiſeth to do, and not ſtep before him, as Peter preſumed to do, and therefore heard,Mat. 16.13 Get thee behinde mee Satan. Chriſt is ou[illegible: 1 letter] fore-runner, gone before us into Heaven, Heb. 6.10. Wee muſt come after him, Luk. 9.23. preſs his footſteps, 1 Pet. 2.21. follow him cloſe, Mat. 16.24. Epheſ. 5.1. and, having him ever in our eye, run with patience the race that is ſet before us, Heb. 12.1, 2. Rubs and Remoraes wee ſhall bee ſure to meet with, but that muſt not make us ſtop or ſtep back.Pet. 1. Chriſt ran with a courage, though hee ran with the croſs upon his ſhoulders all the way. Gird up your loins, and do likewiſe. Run to get the race, ſaid bleſſed Bradford to his fellow-ſufferers, You are even almoſt at your journies end. [non-Latin text not transcribed]. Heb. 11.26 [non-Latin text not transcribed]. Heb. 12.3 If there bee any way to Heaven on horſe-back, it is by the croſs. Look to the joy that is ſet before you, as Chriſt did, ſteal a look from glory, as Moſes did, leſt yee bee wearied and faint, or Looſened, as the Nerves are in a ſwoon or palſie. Lift up the hands that hang down to the feeble knees, Heb. 12.12. Lift up your feet,Gen. 29.1. as Jacob did, after the viſion at Bethel, and take long ſtrides to Chriſt. Think thou heareſt him ſay, as Tully did once to his friend, Quam-obrem, ſi me amas tantum, Cicer. Epiſt. famil. quantum profecto amas, ſi dormis, expergiſcere; ſi ſtas, ingredere; ſi ingrederis, curre; ſi curris, advola. Credibile non eſt quantum ego in amore & fide tua ponam, i. e. Wherefore if thou loveſt mee, as I am ſure thou doſt, if thou bee aſleep, wake thy ſelf; if thou ſtandeſt ſtill, ſet forward; if thou art upon thy way, run to mee, if thou art a running, flye to mee. Little doſt thou think how much I ſet by thy love and faithfulneſs. Therefore haſte, haſte, Neh 8.10 haſte. The joy of the Lord ſhall bee thy ſtrength, ſo that thou ſhalt walk and not bee weary, run and not faint, Iſa. 40.31.

The King hath brought mee into his chambers] Into the Bride-Chamber of Heaven, and hath made mee ſit together in heavenly places in Chriſt Jeſus mine Head and Husband, Epheſ. 2.6. yea into the inward part of the Bed-chamber (as the word here uſed ſignifieth, Cant. 3.4.) there to have familiarity with him, that I may be filled with his graces, John 1.16. and bring forth fruit to God, Rom. 7.4.

Wee will bee glad and rejoyce in thee] Bee glad inwardly, and rejoyce outwardly; not in thy love-tokens ſo much, as in thy ſelf. Vix diligitur Jeſus propter Jeſum. They that rejoyce in any thing but Chriſt, rejoyce in a thing of nought, Amos 6.13. with verſ. 4, 5, 6. The beginning of Epiſtles and Letters antiently was Gaudete in Domino, Rejoyce in the Lord.

Wee will remember thy love] Or rehearſe it. Men cannot but think and ſpeak much of what they love and like. If Davids heart bee enditing a good matter (a ſong of loves) his tongue will ſoon bee the pen of a ready writer, Pſal. 45.1, 2. And as people, when drunk with Wine, wherein is exceſs, are apt to ſing and hollow: ſo thoſe that are filled with the Spirit, cannot but utter thoſe magnalia Dei, the wonderful works of God, Act. 2.11. yea expreſs their ſpiritual jollity in Pſalms, and hymns, and ſpiritual Songs, Epheſ. 5.18, 19.

The upright love thee] Heb. Uprightneſs, the abſtract, for the concrete, as Pride for proud, Jer. 50.31. rebellion for rebellious, Ezek. 2.7. This ſeemeth to bee added for to exclude hypocrites, thoſe Hang-byes. They ſeem to love God (none more) but it is from the teeth outward onely: and Chriſt may well ſay to them,Judg. 16. as ſhee did to Sampſon, how canſt thou ſay thou loveſt mee, when thy heart is not with mee? their hearts are upon their covetouſneſs, then when with their mouths they make love, Ezek. 33.31. as the Eagle hath his eye upon the prey, when hee ſoareth higheſt toward Heaven. They follow Chriſt more for the loaves,Rom. 16.18 than for love, Joh. 6.26. they ſerve not God, but ſerve themſelves upon him; they ſerve him for gain, as children will not ſay their prayers, unleſs wee promiſe them their breakfaſts. Sincerity is an utter enemy to Siniſterity.

Verſ. 5. I am black, but comely] Heb. Black as the morning, or day-dawning, which hath light and darkneſs (dimneſs at leaſt) mixt together. It is not [non-Latin text not transcribed],Eustath. in Hom. Odyſſ. p. wherein there is more light than darkneſs, but [non-Latin text not transcribed], wherein there is more darkneſs than light, as the Grammarians diſtinguiſh. This morning light is lovely, though not pure, ſo is the Church comely, though not clear. The Coy Daughters of Jeruſalem might make a wonderment, that ſo black a doudy, as the Church appeared to them that ſaw not her inward beauty, [non-Latin text not transcribed]. Act. 7. ſhould ever hope to have love from the faireſt among men. (Wee read how Aaron and Miriam murmured againſt Moſes, (who was fair to God) becauſe of the Tauny-Moor-woman whom hee had married, Numb. 12.1.) For anſwer to whom, the Spouſe here grants that ſhee is black, or blackiſh, at leaſt: (1) As having ſome hypocrites in her boſome, that as that blaſted corn, [non-Latin text not transcribed] frumentum aduſtum. Mat. 13.25. ſmutcheth and ſullieth the better ſort. (2) As being not fully freed from ſin till after death. Sin is dejected indeed in the Saints, but not utterly ejected, while they are here. For why? it is in them as the ſpots of the Leopard, not by accident, but by nature, which no Art can cure, no water can waſh off, becauſe they are not in the skin, but in the fleſh and bones, in the ſinewes and the moſt inward parts.Job 30.30 Lam. 4.8. Jer. 8.21 Howbeit the Church is freed from the damning and domineering power of ſin. And whereas (3) Shee is looked upon as black, becauſe of her afflictions (thoſe fruits of ſin) and ſeems to have lain among the pots (as the Pſalmiſt hath it) places where Scullions uſe to lye, and ſo are black and collied, yet ſhall ſhee bee as the wings of a Dove that are covered with ſilver, &c. Pſal. 68.13. though ſhee ſit in darkneſs, the Lord ſhall give her light, Micah 7.8. And as black ſoap makes white cloathes: ſo do ſharp afflictions make holy hearts:Act. & Mon. 1486. Where God is pleaſed to ſet in with his battle-door, as that Martyr ſaid. Puriores coelo afflictione facti ſunt, ſaith Chryſoſtome of thoſe that were praying for Peter, Act. 12. And ſome of them of underſtanding ſhall fall, to try them, and to purge, and to make them white, ſaith the Prophet, of thoſe ſuffering-Saints, Dan. 11.35. The face of the Church is never ſo beautiful, as when it is waſhed with its own tears: as ſome faces appear moſt orientally fair, when they are moſt inſtampt with ſorrow. Chriſt did ſo, Iſa. 52.14.

But comely] Or, goodly, lovely, deſirable, delectable, viz. For my double Righteouſneſs (thoſe righteouſneſſes of the Saints, Rev. 19.8.) imputed, and imparted. Hence the Church may better ſing than Sappho did, Si mihi difficilis formam natura negavit,Ovid. Epiſt. Juſtitia formae damna rependo meae. Ingenio formae damna rependo meae.

As the tents of Kedar, as the curtains of Solomon] Kedar ſignifieth black; Plin[illegible: 1 letter] lib. 6. cap. 28. Solin. cap. 26. Iſa. 13.20. and the Kedarens (a people of Arabia, deſcended of Iſmael) dwelt in black tents made of hair-cloath, and had no other houſes; they alſo dwelt not far from the Ethiopians, or Black-moors, 2 Chron. 21.16.

As the curtains, &c.] i. e. As his coſtly tapeſtry,Joſeph. Antiq. lib. 8.5 and other ſumptuous houſhold-ſtuff, whereof, read 1 King. 10.1, 2, &c. Joſephus alſo makes mention of the Babyloniſh rich furniture, wherewith Solomons rooms were hanged. Theſe are to ſet forth the Churches comelineſs, as the other did her homelineſs. Let none be deſpiſed for his outward meanneſs: for within that leathern purſe may bee a Pearl. Chriſt himſelf was hidden under the Carpenters ſon, and a poor outſide, Iſa. 53.2.

Saepe ſub attrita latitat ſapientia veſte.

Verſ. 6. Look not upon mee, becauſe I am black] Look not upon mee, viz. with a lofty look, with a coy countenance, fix not your eyes upon mine infirmities and miſeries, ſo as to diſdain mee, or to diſeſteem mee for them. Blackiſh I am, I confeſs, tanned and diſcoloured. The old Latine tranſlation renders it brown, (lovely brown wee call it, belle brunette, the French) Others, ſomewhat black, q. d. My blackneſs is not ſo much as you may think for: Judge not therefore according to the appearance. Stumble not at my ſeeming deformities. A faithful man may fall far, but the ſeed abideth in him, the new nature cannot bee loſt: the oyl of Gods Spirit, wherewith hee is anointed, ſetteth the colours, which are of his own tempering, ſo ſure on, and maketh them cleave ſo faſt together, that it is impoſſible hee ſhould ever return to his own hiew, to bee coal-black, as before. Howbeit hee is ſubject to much affliction, anguiſh and diſtreſs, as it were to the ſcorching of the Sun: and that, with many that have not ſenſes exerciſed to diſcern good and evil, renders him deſpicable; but that ſhould not bee. Of Queen Elizabeth, it is ſaid,Camb. Eliſ. that ſhee hated no leſs than did Mithridates, ſuch as maliciouſly perſecuted vertue forſaken of fortune: as when a Deer is ſhot, the reſt of the Herd puſh him out of their company.

Becauſe the Sun hath looked upon mee] By Sun here ſome have underſtood the Sun of Righteouſneſs, whom when the Church looks intently upon, ſhee is bedazled, and ſees her own nothingneſs, in compariſon of his incomparable brightneſs. Others by Sun here will have original ſin to bee meant; which indeed hath brought the blackneſs of darkneſs upon the ſpirit of our minds, and bored out the eye of our underſtandings. The ſame Original pravity they underſtand by the following words, Sons of the ſame Mother, and by being kindled with wrath, they underſtand ſin encreaſing and raging as it were; And by appointing the Church to keep other Vineyards, they underſtand the committing of the works of the fleſh, and the deeds of darkneſs, with which ſhee was as it were holden, ſo that ſhee could do nothing elſe, till the Lord had looſed her out of theſe chains. But they do beſt that by Sun in this place underſtand the heat of perſecution, and the parching of oppreſſion, according to Mat. 13.6, 21. Lam. 1.6, 13, 14, &c. What Bonefires were here made in Queen Maries daies, burning the dear Saints of God to a black coal, lighting them up for tapers in a dark night, as they did in Neroes daies? After John Huſſe was burnt, his adverſaries got his heart, which was left untouched by the fire, and beat it with their ſtaves. The ſtory of the Maccabees perſecutions prophecied of Dan. 11.36. and recorded, Heb. 11.35. to the end, is exceeding lamentable. Oppoſition is (as Calvin wrote to the French King) Evangelii Genius, Luth. in Gen. 29. and Eccleſia eſt haeres crucis, ſaith Luther, The Church hath its croſs for its inheritance. All that will live godly in Chriſt Jeſus (if they bee ſet upon it ſo to do) ſhall ſuffer perſecution, there is no avoiding of it, 2 Tim. 3.12. When Ignatius came to the wilde Beaſts, Now, Act. and Mon. ſaith hee, I begin to bee a Chriſtian, and not till now. That Chriſtian, ſaith Mr. Bradford, hath not yet learnt his ABC in Chriſtianity, that hath not learned the leſſon of the Croſs,Luth. &c. Omnis Chriſtianus Crucianus. This the worldling cannot away with: and although he make a fair ſhew in the fleſh, or ſet a good face on it (as the word ſignifies) as if hee had ſet his face toward Sion, [non-Latin text not transcribed]. yet when it comes to a matter of ſuffering, hee ſtumbles at the Croſs, and falls backwards: hee will not ſuffer perſecution for the Croſs of Chriſt, Gal. 6.12. Hee looks at the Church with a Vultures eye, as though hee would behold nothing in her but corruption and carrion. Hee makes an ill conſtruction of her infirmities, and will not ſtick to ſay, if hee have a mind to ſhake her off, that ſhee is black and deſpicable, that ſhee provides but poorly for her followers, that the great ones favour her as little, as the Lords of the Philiſtims did David, Cic. pro. L. Flavio. &c. Cicero veram religionem ſplendore imperii, gravitate nominis Romani, majorum inſtitutis, & fortunae ſucceſſibus metitur. Cicero's marks of the True Religion were the largeneſs of the Roman Empire, their ſpreading fame, their Anceſtours Ordinances, and their ſingular ſucceſs. The Papiſts have the like Arguments for proof of their Church.Luth. T. 2 But what ſaith Luther? Ego non habeo aliud contra Papae regnum robuſtius argumentum, quam quod ſine cruce regnat. I have no ſtronger argument againſt the Popes Kingdome than this, that hee reigns without the Croſs.

My Mothers children were angry with mee] i. e. Worldly men that are of the ſame humane race that I am; theſe fretted at mee, as Moab did at Iſrael (becauſe they were of a different Religion) Numb. 22.3, 4. or as Tobiah and his complices did at Nehemiah and his Jews: Neh. 6.1 it was quarrel enough to Jeruſalem, that it would not bee miſerable. Hypocrites and Hereticks eſpecially, are here underſtood (as ſome conceive) ſuch as pretend to bee children of the Church, and her greateſt friends, as the Donatiſts would bee the onely Chriſtians, and after them the Rogation Hereticks called themſelves the onely Catholicks. So did the Arians, and ſo do the Papiſts, whoſe anger againſt the true children of the Church is far hotter than Nebuchadnezzars Oven after it had been ſeven times heated for thoſe three conſtant Worthies. Hypocritis nihil eſt crudelius, impatientius & vindictae cupidius (ſaith Luther, who had the experience of it) plane ſunt ſerpentes, &c. there is not a more cruel creature, more impatient and vindictive, than an hypocrite. Hee is as angry as an Aſp, as revengeful as a Serpent, &c. Hee is of the Serpentine ſeed, and carries the old enmity, Gen. 3.15. Cains club, Gen. 4.8. with 1 John 3.12. Your Brethren that hated you, that caſt you out for my names ſake, ſaid, Let the Lord bee glorified, Iſa. 66.5. Here was a fair glove drawn upon a foul hand.Act. & Mon. In nomine Domini incipit omne malum, was grown to a Proverb here in times of Popery.

They made mee the Keeper of the Vineyards] No marvel therefore that I am Sun-burnt, ſith I have born the burden and heat of the day, as Matth. 20.12. it hath been my task to keep out Boars, Foxes, and other noiſome creatures; yea it hath been my lot to bee put upon ſome ſervile offices (as thoſe poor Vinedreſſers were, 2 King. 25.12.) not ſo ſuitable to my place and ſtation aſſigned mee by God: Yea, although I am dead with Chriſt from the rudiments of the world, yet as though living in the world, [non-Latin text not transcribed] I have by theſe Impoſtours and Impoſitours been made to dogmatize after the commandements and doctrines of men, Col. 2.20, 22.

But mine own Vineyard have I not kept] q. d. Being burdened with humane rites and traditions, and having been the ſervant of men, 1 Cor. 7.23. I have departed from the duty that God preſcribed unto mee. Sane bene, Full well truly have I rejected or ſlighted the commandement of God, that I might keep mens tradition, Mark 7.9. Thus ſhee ſhames and ſhents her ſelf: ſhee bluſheth and bleedeth before the Lord for her careleſneſs in duty. Yea ſhee tells the world the true reaſon of her preſent blackneſs: ſomewhat ſhee had to ſay againſt others, but moſt againſt her ſelf. After I was made known to my ſelf, Poſtquam oſtenſum fuerit mihi. Trem. laid Ephraim, ſcil. by looking in the glaſs of Gods Law, I repented, Jer. 31.19. Get thee this Law, as a glaſs to look in, ſaid Mr. Bradford, ſo ſhalt thou ſee thy face foul arrayed, and ſo ſhamefully ſawcy, mangy, pocky and ſcabbed,Serm. of Repent. pag. 26 that thou canſt not but bee ſorry at the ſight thereof. Thus hee. Phyſicians in ſome kinde of unſeemly Convulſions, wiſh their Patients to look themſelves in a Glaſs, which will help them to ſtrive the more, when they ſhall ſee their own deformities. It is fit wee ſhould oft reflect, and ſee every man the plague of his heart, the errour of his life, keeping our hearts ſoft,1 King. 8. Pſal. 19. ſupple and ſoluble: for ſoftneſs of heart diſcovers ſin, as blots do run abroad, and ſeem biggeſt in wet paper. When the Cockatrices egg is cruſhed, it breaks out into a viper, Iſa. 59.5.

Verſ. 7. Tell mee, O thou whom my ſoul loveth] The ſins of Gods Elect turn to their good (Venenum aliquando pro remedio fuit, ſaith Seneca, De Benef. l. 2. c. 18. Poiſon is by Art turned into a Medicine) make them cry more upon Chriſt, love him more with all their ſoul, deſire more earneſtly to bee joyned unto him, uſe all holy means of attaining thereunto; and that with ſuch affection, that when others are at their reſt, or repaſt, the Chriſtian can neither eat nor reſt, unleſs hee bee with Chriſt.

Where thou feedeſt] This Book of Canticles is a kind of Paſtoral, a ſong of a Beloved concerning a Beloved. The Church therefore gives, and Chriſt takes oft herein upon himſelf the tearm and carriage of a loving and skilful Shepheard, that feeds his flock daily and daintily, feedeth them among the Lillies, and beds of ſpices, makes them to lye down in green paſtures,Ezek. 24.13 John 10.1, 1 Pet. 5.2 Jer. 3.10, 13 Rev. 13.1 and leads them beſide the ſtill waters, Pſal. 23.2. (his Word and Sacraments) makes them alſo to lye down at noon, i. e. (as the chief Paſtor of his ſheep) hee wholly ordereth them in all their ſpiritual labours, toils, and afflictions; giving them ſafe repoſe in the hotteſt ſeaſons, Iſa. 49.10.

For why ſhould I bee as one that turneth aſide] q, d. This would bee no leſs to thy diſhonour, than my diſadvantage. If I miſcarry, thou wilt bee no ſmall loſer by it.Exod. 32 To urge God with the reſpect of his own glory lying now at ſtake, is a moſt effectual way of ſpeeding in prayer. If thou deſtroy this people, what will the Egyptians ſay? how will the very banks of blaſphemy bee broken down,Joſh. 7.9. and they ſpeak evil of thee with open mouth? If the Canaanites beat us, what ſhall become of thy great name? Interpone, quaeſo, tuas preces, apud Deum pro me, Scultet. Annal. & or a Chriſtum cujus eſt cauſa haec, ut mihi adſit: quam ſi obtinuerit, mihi obtenta erit: ſin vero cauſa exciderit, nec ego eam obtinere potero: atque ita ipſe ſolus ignominiam reportabit. Prethee pray for mee (ſaith Luther to a friend of his that feared how it would fare with him when hee was to appear at Ausborough before the Cardinal) pray for mee to Jeſus Chriſt, whoſe the cauſe is, that hee would ſtand by mee; for if hee carry the day, I ſhall do well enough. As, if I miſcarry, hee alone will undergo the blame and ſhame of it.

By the flock of thy companions] Why ſhould I have fellowſhip with thy pretended fellows,1 Theſ. 5.23. and ſo incur the ſuſpition of diſhoneſty. Chriſtians muſt abſtain from all appearance of evil, ſhun and bee ſhy of the very ſhews and ſhadows of ſin, Quicquid fuerit male coloratum, as Bernard hath it, whatſoever looks but ill-favouredly;2 Cor 8.20, 21 [non-Latin text not transcribed]. providing for things honeſt, not onely in the ſight of the Lord, but in the ſight of men: and avoiding this, that no man ſhould blame us, avoiding it, as ſhip-men ſhun a rock or ſhelf, with utmoſt care and circumſpection. Joſeph would not breathe in the ſame air with his Miſtreſs, nor John the Evangeliſt with the Heretick Cerinthus; [non-Latin text not transcribed]. Euſeb. but ſprang out of the bath, aſſoon as hee came into it. St. Paul would not give place by ſubjection to thoſe falſe brethren, no not for an hour, leſt the truth thereby ſhould ſuffer detriment, Gal. 2.5. Conſtantine would not read the Arians Papers, but tear them before their eyes. And Placilla the Empreſs beſought her Husband Theodoſius ſenior, Sezom. li. 7. c. 7. not once to confer with Eunomius; leſt being perverted by his ſpeeches, hee might fall into hereſie. Memorable is the ſtory of the children of Samoſata, that would not touch their ball, but burnt it, becauſe it had touched the toe of an heretical Biſhop, as they were toſſing it, and playing with it.

Verſ. 8. If thou know not, O thou faireſt among women] So Chriſt is pleaſed to ſtyle her, who erſt held and called her ſelf black and Sun-burnt, verſ. 5. Nothing more commends us to Chriſt, than humility and lowly-mindedneſs, 1 Pet. 3.5. The daughter of Zion, for this is likened to a comely and delicate woman, her enemies to Shepheards with their flocks, Jer. 6.2, 3. Falſe Prophets alſo have their flocks, ſeducers drag Diſciples after them, Act. 20.30. Faciunt favos & veſpae, faciunt Eccleſias & Marcionitae, ſaith Tertullian, Waſps alſo have their hony-combs, Apes imitate mens actions. Theſe Conventiclers the Church muſt ſtudiouſly decline, and not viam per avia quaerere, ſeek truth by wandring thorow the Thicket of Errours, as Junius, ſaith one, in his time did; who confeſt hee had ſpent two and twenty years in trying Religions, pretending that Scripture, Prove all things. The Spouſe is here directed by the Arch-ſhepheard to repair to the foddering-places, to frequent the publick Aſſemblies; to tread in that Sheep-track; the foot-ſteps of the flock, the Shepheards tents. There Chriſt hath promiſed to feed his Lambs (that have golden fleeces,Exod. 33.12, 7. Acts 10.1, 2. precious ſouls) to call them by name, as hee did Moſes, Cornelius, &c. to teach them great and hidden things, ſuch as they knew not, Jer. 33.3. to give them ſpiritual ſenſes, ability to examine what is doctrinally propounded to them,Joh. 10. to try before they truſt (for all Chriſts Sheep are rational, they know his voice from the voice of a ſtranger) to bee fully perſwaded of the truth that they take up and profeſs, Col. 2.2. Luk. 1.1. to feel the ſweetneſs and goodneſs, the life and power of it within themſelves, Col. 1.9. Job 32.8. to hate falſe doctrines, and thoſe that would perſwade them thereunto, Pſal. 119.104. buzzing doubts into their heads, Rom. 16.17. John 10.5. So that though man or Angel ſhould object againſt the truth they have received, they would not yeeld to him,1 Cor. 11.15 Gal. 1.8, 9. They know that Satan can, and doth transform himſelf into an Angel of light, and can act his part by a good man alſo, as hee did by Peter once and again, Matth. 16.23. Gal. 2.13. and as hee did in our remembrance by Mr. Archer, a holy man, who yet held and broached helliſh opinions. Swenchfeldio non defuit cor bonum, ſed caput regulatum, ſaith Bucholcerus: Swenchfeldius had a good heart, but a wilde head, and ſo became a means of much miſchief to many ſilly ſhallow-headed people, whom hee ſhamefully ſeduced. This to prevent, Chriſt hath given gifts to men, Paſtours and Teachers after his own heart. Guides, to ſpeak unto them the word of God, Heb. 12.7. to ſet in order for them acceptable words, words of truth, that may bee as goads and as nails faſtened by thoſe Maſters of the Aſſemblies, which are given from one Shepheard, Eccleſ. 12.10, 11. in fine, to take heed to themſelves, and to all the flock over the which the Holy Ghoſt hath made them Over-ſeers, to feed the Church of God which hee hath purchaſed with his own blood, Act. 20.28. that they might go in and out, and finde paſtures, ſuch as will breed life, and life in more abundance, John 10, 9, 10.

Go thy way forth by the foot-ſteps of the flock] Add indeavour to thy deſire, up and bee doing: for affection without action is like Rachel (that antient Shepheardeſſe) beautiful, but barren. Get thee forth therefore by the foot-ſteps of the flock, tread in the ſame track that good old Abraham, Iſaac, Jacob, David, Paul, &c. did; who followed the Lamb whitherſoever hee went. Keep to that good old way (the way that is called Holy) and yee ſhall finde reſt to your ſouls. Walk in the foot-ſteps of faithful Abraham, Jer. 6.16 and yee ſhall one day reſt in the boſome of Abraham. Walk in the ſame ſpirit, in the ſame foot-ſteps with Paul and Titus, 1 Pet. 1.9 2 Cor. 12.18. ſo ſhall you ſhortly and ſurely receive the end of your faith, the ſalvation of your ſouls.

And feed thy Kids] The Church alſo is a Shepheardeſſe (as were Laban's and Jethro's daughters) and hath a little little flock of young Goats, that is, of green Chriſtians, who are to bee fed with the ſincere milk of the word, that they may grow thereby, 1 Pet. 2.2.

Beſide the Shepheards tents] Turn to the Under-ſhepheards (the godly Miniſters) and ſo return to the great Shepheard and Biſhop of your ſouls, 1 Pet. 2.25. Hold you cloſe to theſe, and hold faſt the form of wholeſome words, 2 Tim. 1.13. and linger not after unſound and unſavoury doctrines, ſo rife abroad; thoſe murthering morſels that fat men indeed, but it is to the day of ſlaughter. Silly ſheep do eat no graſs more greedily than that which rots them. But thou, O man of God, flye theſe things, and from ſuch ſtand off, 1 Tim. 6.5, 11.

Verſ. 9. I have compared thee, O my love, &c.] My Paſtoral-love, or Shepheardeſſe-companion, my Fellow-friend, or familiar Aſſociate in the function of ſpiritual feeding: My Neighbour, or Next, as the Greek renders it. For the Saints are not onely like unto Chriſt, 1 John 3.2. but alſo next unto him, Luk. 22.30. yea one with him, John 17.21. and ſo, above the moſt glorious Angels, Heb. 1.14. as being the Spouſe, the Bride; whereas Angels are onely ſervants of the Bridegroom: and as being the Members of Chriſt, and ſo in a nearer union than any creature. This the Devil and his Angels ſtomacked, and ſo fell from their firſt principality.

To a company of horſes] Or, to my troop of horſes in the Chariots of Pharaoh. The Palfreys, His, the Chariots Pharaohs, ſaith an Interpreter. What is this? but that the Spirit of ſtrength and ſpeed, it is Chriſts:Clapham. and the untoward fleſh (which is to be drawn by the ſame Divine Spirit) it is of the world, and the very Chariot of Satan. Soul and Body (as wheels and axletree) do run which way the Devil drives; till the ſtronger Man Jeſus have freed our Charret-nature from that power of hell, and joyned himſelf by his own Spirit unto our nature, that ſo (with Ezekiels Charret) it may go forth, and return as his Divine Spirit directeth. Thus hee.

Verſ. 10. Thy cheeks are comely] i. e. Thy whole face (by a Synecdoche) though the cheeks are inſtanced, as being the ſeat of ſhame facedneſs, modeſty,Omnium hominum pulcherrimus. Aenil. Prob. Aeliat. 12. cap. 1. and beauty; ſuch as was found in Eſther (whoſe ſon Artaxerxes Longimanus was held the faireſt man alive) Aſpaſia Mileſia the wife of Cyrus, who was ſtiled [non-Latin text not transcribed], Fair and wiſe; and the Lady Jane Gray, whoſe excellent beauty was adorned with all variety of virtues, as a clear sky with ſtars (ſaith the Hiſtorian) as a Princely Diadem with Jewels. Sir John Heywood. Hence ſhee became moſt dear to King Edward the ſixth, who appointed her his ſucceſſour. But nothing ſo dear to him, nor ſo happy in her ſucceſſion, as the Church is to Chriſt; who lively deſcribes her inward beauty, which hee looks upon as a rich pearl in a rude ſhell, or as thoſe tents of Kedar aforementioned, verſ. 4. which though courſe and homely for the outward hiew, yet, for the precious gemms, jewels, and ſweet odours that were couched in them, were very deſirable.

With rows of Jewels] A metaphor from fair women richly adorned. Holy women may bee coſtly attired, Gratior eſt Pulchro, &c. though Seneca thinks that hee was in an errour that ſaid ſo, ſith virtue needs no garniſh, but is magnum ſui decus, & corpus conſecrat, its own greateſt glory, and conſecrates the body wherein i[illegible: 1 letter] dwelleth. St. Peter alſo preſcribes Ladies an excellent dreſs, 1 Pet. 3.3, 4. Tertullian comes after with his Vestite vos ſerico pietatis, &c. Cloathe your ſelves with the ſilk of Piety, with the ſattin of Sanctity, with the purple of Purity. Taliter pigmentatae Chriſtum habebitis amatorem, Being thus arrayed and adorned, you ſhall have Chriſt to bee your Suter.

Thy neck with chains] ſcil. Of pearl or precious ſtones, that is, of heavenly graces drawn all upon that one threed of humility, which is the ribband or ſtring that tyes together all thoſe precious pearls. Humility is [non-Latin text not transcribed], ſaith Baſil, the treaſureſſe of the rest of the virtues. It is [non-Latin text not transcribed], ſaith Chryſostome, the bond of all good things, the bond of perfection, as St. Paul ſaith of Charity. Hence St. Peters word [non-Latin text not transcribed], (1 Pet. 5.5. Bee yee cloathed with humlity) comes of [non-Latin text not transcribed], for a knot: and it ſignifies not onely alligare, to knit the graces together, and to preſerve them from being made a prey to pride, but alſo innodare (ſay ſome) to tye knots as delicate and cutious women uſe to do of ribbands to adorn their necks, or other parts: as if humility was the knot of every virtue, and the ornament of every grace. On the contrary, Pride is ſaid to compaſs evil men about as a chain, Pſal. 73.6. which, oh how ugly and unſeemly is it on the neck of beauty, back of honour, head of learning.

Verſ. 11: Wee will make thee borders of gold with ſtuds of ſilver] Wee, the whole Trinity will joyn together (as wee do in all our works ad extra) in framing for thee theſe glorious ornaments, in putting upon thee our own comelineſs, Ezek. 16.11, 12, 13, &c. in increaſing, and imbelliſhing thy graces, thy pure gold of holineſs, with ſilver ſpeks, ſtudds or imbroiderie. Thus the Spouſe promiſeth to make his Bride (though hee finde her fair and fine) much fairer and finer by an addition of more and more graces and gifts, both ordinary and extraordinary; till ſhee bee transformed into the ſame image from glory to glory. Hee will ſpare for neither gold nor ſilver to beautifie her, ſuch is his abundant love unto her. [non-Latin text not transcribed]. Epheſ. 3 Hee cloathes her with the party-coloured Garment of multivarious graces, and this hee borders with gold and beſpangles with ſilver. Her cloathing is of wrought gold, far more ſtately and coſtly than that of Eſther in all her beauty and bravery; than that of Dionyſius, whoſe mantle was ſold to the Carthaginians for an hundred and twenty talents;Athenaus. than that royal Robe of Demetrius King of Macedony, that was ſo maſſie and magnificent, that none of his ſucceſſours would ever wear it, propter invidioſam impendii magnificentiam, for the unparalleld ſumptuouſneſs thereof.

Verſ. 12. While the King ſitteth at his table, &c.] Heb. at his round table, or Ring-ſitting. In accubitu circulari: in orbem enim antiquitus ad menſam ſedebant, 1 Sam. 16.11. Send and fetch him, for wee will not fit round till hee come hither.Turk-hiſt. The manner of the Turks at this day is, to ſit round at meat on the bare ground, with their leggs gathered under them. By the King is here meant Meſſias the Prince, Dan. 9.25. Chriſt the Lord, Act. 2.36. Et omnes ſancti in circuitu ejus, all his Saints ſit round about him, Pſal. 76.11. (as the twelve Tribes were round about the Tabernacle Numb. 2.2. as the four and twenty Elders are round about the Throne, Rev. 4.4.) they are a people near unto him, Pſal. 148.14. they are thoſe Bleſſed that eat and drink with him in his Kingdome, firſt of grace, and then of glory.Luk. 14.15 And whiles they thus ſit with their King (a ſign of ſweeteſt friendſhip and fellowſhip: it was held a great honour and happineſs to ſtand before Solomon) in his circled ſeſſion.1 King. 10.8

My ſpikenard ſendeth forth the ſmell thereof] Saith the Church, that is, my faith is actuated, and all mine other graces exerciſed and encreaſed at the Lords Table, that heavenly Love-feaſt: Ubi cruci haeremus, Cyprian. ſanguinem ſugimus, & inter ipſa Redemptoris noſtri vulnera figimus linguam, whereat wee climb the croſs, as it were, ſuck Chriſts blood, ſuck hony out of the Rock, (Deut. 32.13.) feed heartily and hungerly upon his fleſh, as Eagles do upon the ſlain, Matth. 24, 38. This Luther calls crapulam ſanctum, a gracious gourmandiſe;Luther. whiles wee lean upon his boſome, and feed without fear; ſending forth our ſweet odours, our pillars of incenſe, by lifting up many an humble, joyful and thankful heart to him, living by his Laws, and being a ſavour of life to others. But what ſhall wee think of thoſe that ſtink above ground, poiſon the very air they breathe upon, defile the viſible Heavens, which muſt therefore bee purged by the fire of the laſt day: and by their rotten communication, and unclean converſation, ſpread their infections, and ſend the Plague to their neighbours, as thoſe Aſhdodites, Gittites and Ekronites did, 1 Sam. 5.

Verſ. 13. A bundle of myrrhe is my Well-beloved, &c.] The Bride proceeds to return all the glory to her Bridegroom (of all that good that hee had praiſed her for before) by a ſecond ſimilitude here, and by a third in the next verſe: for in this argument ſhee thinks ſhee can never ſay ſufficient. It is the manner of Maids to wear Noſegaies of ſweet flowers in their boſomes, and to make no ſmall account of them. Myrrhe is marvellous ſweet and ſavoury, Pſal. 45.8. Prov. 7.17. See Plin. lib. 12. cap. 15, 16. but nothing ſo ſweet as the Lord Chriſt is to thoſe that have ſpiritual ſenſes; Whom therefore the Spouſe here placeth between her breaſts, that there-hence the ſweet ſavour may aſcend into her Noſtrils. Again, Myrrhe hath a bitter root, Mark 15.23. Chriſt ſeems bitter at firſt, becauſe of afflictions; but if wee ſuffer with him, 2 Tim. 2.12 Matth. 2 wee ſhall alſo reign together with him. Thirdly, Myrrhe was very precious: Hence the Wiſe-men offered it to Chriſt at his birth. Chriſt is of that eſteem with his people, elect and precious, 1 Pet. 2.6. That as wiſe Merchants they make a thorow-ſale of all to purchaſe him, Matth. 13. Laſtly, Myrrhe is of a preſerving nature, and was therefore made uſe of at funerals, ſee John 19.39. In like ſort Chriſt, as hee doth by his Spirits heat exſiccate or dry up the ſuperfluity of our degenerate nature, whereby body and ſoul is preſerved to eternal life; ſo, after our bodies are turned to duſt, hee ſtill preſerves a ſubſtance, which hee will raiſe again at the laſt day. Hence the Saints are ſaid to ſleep in Jeſus, to bee dead in Chriſt, who ſhall raiſe our vile bodies, and make them like unto his own glorious body, in beauty, brightneſs, grace, favour, agility, ability,Phil. 3.21. and other Angelical excellencies.

Hee ſhall lye all night betwixt my breaſts] This is Chriſts proper place: My ſon, give mee thine heart, Chriſt ſhould dwell in the heart by Faith, Epheſ. 3.17. But too too often hee is ſhut out, and adultery found between the breaſts, as Hoſ. 2.2. there they carried the ſigns of their Idolatry (as Papiſts now do their crucifixes) to teſtifie, that the Idol had their hearts. But what ſaith Mr. Bradford Martyr in a certain letter? As the wife will keep her bed onely for her husband, although in other things ſhee is content to have fellowſhip with others, as to ſpeak, ſit, eat, drink, go, &c. So our Conſciences (which are Chriſts wives) muſt needs keep the bed, that is, Gods ſweet promiſes, a lonely for our ſelves and our husband to meet together, to embrace and laugh together, and to bee joyful together: If ſin, the Law, the Devil,Act. & Mor. 1503. or any thing would creep into the bed, and lye there, then complain to thy husband Chriſt, and forthwith thou ſhalt ſee him play Phineahs part, &c. And again, in another Letter, Think on the ſweet mercies and goodneſs of God in Chriſt. Here, here is the reſting-place, here is the Spouſes bed: creep into it, and in your arms of Faith imbrace him. Ib. 1[illegible: 1 letter]9 Bewail your weakneſs, your unworthineſs, your diffidence, and you ſhall ſee hee will turn to you. What ſaid I, you ſhall ſee? Nay, I ſhould have ſaid, you ſhall feel hee will turn to you, &c.

Verſ. 14. My beloved is unto mee as a cluſter of Camphire] My Beloved, and unto Mee. This particular application is the very quinteſſence and pith of Faith. [non-Latin text not transcribed]. [non-Latin text not transcribed]. It is the property of true Faith to individuate Chriſt, to appropriate him to her ſelf, as if hee were wholly and ſolely hers: Shee adjudgeth him in ſpecial to her ſelf, with My Beloved, my Strength, and my Redeemer, my Lord, and my God. This when Thomas did, Now thou beleeveſt, ſaid our Saviour, John 20.29. Were it not for this word of Poſſeſſion (Mine) the Devil might ſay the Creed to as good purpoſe as any of us. Hee beleeves there is a God, and a Chriſt: but that which torments him is, hee can ſay (My) to never an article of Faith. Wicked men likewiſe may Credere Deum, & Deo, ſed non in Deum, they may hear with joy, and have a taſte, yea and apply the promiſes, but they do it preſumptuouſly and ſacrilegiouſly; becauſe they accept not of Chriſt upon Chriſts tearms, take not whole Chriſt in all his Offices and Efficacies, would have him as a Saviour, but not as a Soveraign, they make not a total reſignation of themſelves to Chriſt as Paul did, Ga[illegible: 1 letter]. 2.19, 20.

As a cluſter of Camphire] Or, As the Cypreſs-berry, within his white flower ſweet,Plin. lib. 12. cap. 14. pleaſant, and very fragrant. They tha[illegible: 1 letter] talk here of the Iſland Cyprus, are as far from the ſenſe, as that Iſland is from Engedi, which was a place in the Land of Canaan, in the tribe of Judah near unto the Dead Sea. Hither fled David one time, when Saul purſued him. And here Jehoſaphat had that notable victory over his enemies by the power of prayer, 2 Chron. 20. This was a fruitful ſoil for Gardens and Vineyards, Ezek. 47.10. Now the Cypreſs-tree, as alſo other Aromatical-trees, grow beſt in Vineyards. And the Church forgetting her ſelf, as it were, and tranſported with love to Chriſt, heaps up thus one ſimilitude upon another. Amor Chriſti eſt ecſtaticus, neque juris ſe ſinit eſſe ſui. R. Solomon Jarchi doth out of their Agada note,Rev. 22.2. that this Cophir in the text, is a tree that bringeth fruit four or five times yearly. Chriſt is that tree of life, that yeelds fruit every month, being more fruitful than the Lemmon-tree,Sol. cap. 45. or the Egyptian Fig-tree▪ that bears ſeven times a year, as Solinus reporteth. Our Engliſh Bibles call it Camphire, which being ſmelled unto, doth naturally keep under or weaken carnal luſt, ſaith one. Now if that ſhould bee here intended, how fitly is it here placed among the Vines of Engedi, that is a medicine for bridling luſt, over-ſoon ſtirred up by Wine, which one well calls lac Veneris, the milk of Venus.

Et Venus in vinis, ignis ut igne, furit.

Verſ. 15. Behold, thou art fair my love] Or, My fellow-friend, as verſ. 9. And as ſhe is his Love, ſo he is her Beloved, verſ. 16. and as hee commends her, ſo ſhee him no leſs. This ſhould bee all the ſtrife betwixt married couples, who ſhould out-ſtrip the other in mutual melting-heartedneſs, and all loving reſpects either to other, in all paſſages, carriages, and behaviours whatſoever betwixt them: accuſtoming themſelves, as here, to ſpeak kindly and cheerfully one to the other. This is that that will infinitely ſweeten and beautifie the married Eſtate: it will make marriage a merry-age, which elſe will prove a marr-age. And here, let husbands learn to love their wives, as Chriſt loved the Church, Epheſ. 5.25. celebrating her beauty in a ſong, repeating her juſt praiſes, to ſhew his heartineſs therein, and inviting others with an Ecce, to the due contemplation thereof. Behold thou art all fair, my Love, behold thou art fair: Non eſt ficta aut frigida haec laudatio, this is no feigned or frigid commendation, but ſuch as proceeds from entire affection, and breathes abundance of good will. Full well might the Prophet tell the Church: Surely as the Bridegroom rejoyceth over the Bride, ſo ſhall thy God rejoyce over thee, Iſa. 62.5. And again, The Lord thy God will rejoyce over thee with joy, hee will reſt in his love, and ſeek no further, hee will joy over thee with ſinging, Zeph. 3.17. The Church had acknowledged, verſ. 5. that ſhe was black, or at leaſt blackiſh, and yet, by way of Apology too, ſhee had pleaded that ſhee was comely, and ſo, not to bee ſlighted. But Chriſt affirms her fair, yea twice fair, yea the faireſt among women (ſic ſuum cuique pulchrum, ſo doth hee even erre in her love, as the Wiſe-man phraſeth it, Prov. 5.19.) as himſelf is ſaid to bee the faireſt amongſt men, [non-Latin text not transcribed]. Theog. Pſal. 45.2. where the Hebrew word likewiſe is of double-form (Thou art fair, thou art fair above the Sons of Adam) to note out double, that is excellent beauty, ſuch as draweth love and liking: Now it is a Maxim in the Civil Law, Ʋxor fulget radiis mariti, The wife ſhineth with her husbands beams, ſo doth the Church with Chriſts graces, wherewith ſhee is decked, as Rebecca did with Iſaac's Jewels. Read Ezek. 16.2, 3, 4, 5, &c. and you will ſee that all the Churches beauty is borrowed. The Maids that were brought to Ahaſhueroſh, beſides their own native beauty, they were firſt purified and perfumed before hee choſe one, Eſth. 1. But here it is otherwiſe altogether. For when the Church was in her blood, in her blood, in her blood (three ſeveral times it is ſo ſaid, that wee might the better obſerve it, and bee affected with it) Chriſt ſanctified and cleanſed her with the waſhing of water by the word, that hee might preſent her to himſelf a glorious Church, holy and without blemiſh, Epheſ. 5.26, 27. But a bloody Spouſe ſhee was to him,Rev. 1.5. who loved her, and waſhed her with his blood.

Thou haſt Doves eyes] Sweet, amiable, ſingle, and chaſte. In the eyes beauty ſits, and ſhines more than in any part of the body beſides. [non-Latin text not transcribed], &c. apud Homerum. Blunts voyages. The Turks tell their deſperate Devotoes of beautiful women, with full eyes, in their fools paradiſe; and thereby hearten them on to bold attempts. The Hebrews ſay, that in oculis, loculis, poculis, the heart of a man ſhews it ſelf. The Church is here ſaid not to have Eagles, Vultures, Foxes, Apes eyes, but Doves eyes. Now, Felle columba caret, roſtro non caedit, & ungues Poſſidet innocuos, puraque grana legit.

The Dove hath her name in the Hebrew, from a root that ſignifieth to oppreſs and make a prey of any, as poor people, ſtrangers, fatherleſs, [non-Latin text not transcribed] &c. Jer. 50.16 becauſe (belike) this creature is ſubject to the prey and ſpoil of Hawks, when purſued, they ſave themſelves by flight, not fight. (The Prophet Jonah was ſo called, as ſome think, quod columbae inſtar aufugeret, becauſe hee fled as a Dove, when God ſent him to Nineveh, but not with the wings of a Dove) Sometimes ſitting in their Dove-cotes, they ſee their neſts deſtroyed, their young ones taken away, and killed before their eyes, never offering to reſcue or revenge, which all other fowls do ſeem in ſome ſort to do. This is very appliable to the perſecuted Church; [non-Latin text not transcribed]. as may bee ſeen in the Lamentations, and Martyrologies. In Greek, the Dove hath her name from her exceeding love to her Mate and young ones. [non-Latin text not transcribed], ſaith Ariſtotle, they kiſs one another: the Church likewiſe kiſſeth Chriſt, and is interchangeably kiſſed of Chriſt, [non-Latin text not transcribed] ab [non-Latin text not transcribed] ſimul & [non-Latin text not transcribed], traho. Pſal. 2.12. Cant. 1.1. being drawn together by a mutual dear affection (as the Apoſtles word imports, Heb. 11.13.) As if at any time the Dove and her Mate fall out and fight; ſhortly after, Quae modo pugnarunt, jungunt ſua roſtra columbae, Quarum blanditias, verbaque murmur habet.

Differences may ariſe between Chriſt and his Spouſe (ſhee may thank her ſelf, for hee grieves her not willingly, Lam. 3.35. Ille dolet quoties cogitur eſſe ferox) and ſome houſhold-words ſhee may have from him: but ſoon after, hee takes her into the wilderneſs, and ſpeaks to her heart, Hoſ. 2.14. yea hee takes her into his Wine-cellar, Cant. 2.4. then when one would think hee ſhould carry her into a dungeon rather. Hee kiſſes her (as Doves do one another) with the kiſſes of his mouth, then when one would think hee ſhould, upon ſuch high provocations, kick her, nay kill her, then hee ſhews her matchleſs mercy, ſuch as no man would ſhew his wife, Jer. 3.1.22. For hee is God, and not man, yea ſuch a ſin-pardoning God as never was heard of, Micah 7.18. If there bee but a Doves eye in the heads of any of his, a columbine ſimplicity, if ſimple to do evil, bunglers at it, and have nothing to ſay in defence of it, when it is done, Rom. 16.19. the amends is made: and love, with her long mantle, covers a multitude of ſins, Prov. 10.12.

Inter Romanos dicebatur, Tu Caius ego Caia. So here the Spouſe, I am Japha, becauſe thou art Japhe. Joppa a fair haven Town had its name from this root; like as the fair havens, Act. 27.8. and the beautiful gate. Act. 3.2.Verſ. 16. Behold thou art fair my Beloved, yea pleaſant] Behold thou art fair my Love, &c. ſaid hee to her. It were fitter a fair deal for mee to ſay ſo to thee, ſaith ſhee here to him: ſith all my beauty is but borrowed of thee, it is but a ſpark of thy flame, a drop of thine Ocean: if I ſhine at all, it is with thy beams onely: if I bee any whit comely, it is with the comelineſs that thou haſt put upon mee. Chriſt as a man (how much more as God bleſſed for ever?) was fairer by far than all the children of men, Pſal. 45.2. becauſe free from ſin, and full of grace and truth, as in Ezek. 28.7. there is mentioned beauty of Wiſdome. And thePlato. Heathen Philoſopher could ſay, that if moral wiſdome (how much more ſpiritual?) could bee ſeen with mortal eyes, it would draw all mens hearts unto it ſelf. But beſides his inward beauty, which was unconceiveable (inaſmuch as in him, as in a Temple, the fulneſs of the Godhead dwelt bodily, that is, perſonally) in the body of Chriſt, there was a moſt fair form, and a Divine face. Hee had a good complexion, and ſuch a comely countenance, as did expreſs a Divinity in him. If St. Stephens face, when hee ſtood before the Council, ſhone like an Angels face, Act. 6.15. and if his eye could peirce the Heavens, Act. 7.55. how much more (may wee think) Chriſt did? True it is, that by reaſon of his ſufferings in the fleſh, his viſage was marred more than any mans, and his form more than the ſons of men, Iſa. 52.14. And, hee had no form nor comelineſs, viz. in the eyes of his perverſe Country-men, who when they ſaw him, they could diſcern no ſuch beauty wherefore they ſhould ſo deſire him: Hee was deſpiſed and rejected of men: for why? Hee was a man of ſorrows, and acquainted with grief, which had ſo drunk up his ſpirits,John 8.57 and furrowed his fair face, that at little paſt thirty years of age, hee was reckoned to bee towards fifty, hee ſeemed to the Jews to bee much elder than hee was indeed, as ſome are of opinion.

[non-Latin text not transcribed] Sept. The Spring or flower of beauty. Yea pleaſant] Sweet as a flower, ſweet as an hony-comb, Mell in ore, melos in aure, jubilum in corde, ſweet to the ſoul, and health to the bones, Prov. 16.24. Hee that hath once but lightly taſted how ſweet the Lord Chriſt is, doth ſoon diſ-reliſh, yea loathe, in compariſon, all this worlds homely fare, taſteleſs fooleries.

Ovid. Met. lib. 15 Clitorio quicunque ſitim de fonte levarit, Vina fugit, gaudetque meris abſtemius undis.

Yea our bed is green] Our Bridal-bed: which was wont to bee decked with Garlands and green bows. Or, our Bedſted (ſo it may bee rendred) is green, made of green and growing timber, as Chriſts houſe is built of living and thriving ſtones, 1 Pet. 2.5. There is a perpetual greenneſs (the fruit of the vegetative Spirit of God within them) upon all Chriſts Olive-trees, Pſal. 52.8. And theſe green things muſt not bee hurt, Rev. 9.4. Or if they bee by a wound at the root, ſo as that they ſuffer a fit of barrenneſs, or ſeem to be ſapleſs, yet they ſhall revireſcere, recover their former greenneſs, as the Philippians did, and had a new ſpring after a ſharp winter: they had deflouriſhed for a time, [non-Latin text not transcribed]. but now reflouriſhed, Phil. 4.16.

Verſ. 17. The beams of our houſe are Cedar] Not My, but Our houſe, as before Our bed, and after Our galleries. All is common betwixt the Bridegroom and the Bride, bed, board, houſe, all. It ſhould bee ſo betwixt married couples, who ſhould not have ſeveral purſes, intereſts, &c. but both bring in what they have or get, to the common hive. The Church is Chriſts houſe,1 Tim. 3.15 Heb. 3.6 Iſa. 51.16 and every faithful ſoul is Gods building: hee plants the Heavens, and laies the foundation of the Earth, that hee may ſay to Zion, Thou art my people. The great Architect of the world doth as wonderful a work in converting a ſoul to himſelf, as hee did in ſetting up this goodly Edifice of the Univerſe. This ſtately ſtructure of the new creature hee makes of the beſt materials, Cedar, Cypreſs, Bora[illegible: 1 letter]ine, &c. A mud wall may bee made up of dirt, ſtraw, ſtones of the ſtreet, &c. Not ſo a ſtately Palace, a Marble Monument. Solomons Temple was built of Cedar-wood: So was the Temple of Diana of the Epheſians, as Vitruvius teſtifieth: the Devil will needs bee Gods Ape. Hee knew that Cedar is a tree ſtrong and durable; and for the drineſs of it, the timber chawneth not, rotteth not: yea it hath a property to preſerve other things from putrefaction. A late writer obſerveth of it,Hinc Horat. Cedro dignum, & Cerite cera. Scribon. in Phyſic. lib. 2. that viventes res putrefacit & perdit, putridas autem reſtituit & conſervat. The Church is alſo ſtable, and cannot bee ruinated; it is founded upon a Rock; the Elect cannot bee finally deceived: the faithful Miniſters, by preaching Law and Goſpel, kill the quick Phariſee, and quicken the dead Publican, Rom. 7.9. 2 Cor. 2.16. they declare unto man his righteouſneſs, Job 33.23. and ſhew him how hee may be found in Chriſt, (viz. when ſought for by the juſtice of God) not having his own righteouſneſs, thoſe filthy garments,Phil. 3.9 Rev. 19.14 Zech. 3.4. but the Brides fine white linnen and ſhining: and after a few turns taken here with Chriſt in the terrace or galleries of the Church Militant made of Firr, hee ſhall have places given him in Heaven, to walk among thoſe that ſtand by, Zach. 3.7. that is, among the Seraphim, as the Chaldee Paraphraſt expounds it.