Song of Solomon 3

Here begins the third of those interlocutory discourses, which compose this famous Song: part of which only is. contained in this chapter. In which the bride and her companions speak all but one verse, which seems to be spoken by the bridegroom. For whose coming she still longs; and is introduced full of solicitude about it. Which proved not in vain, but was gratified with so. much satisfaction in the hope of it, that, as he takes care it should not be disturbed, so all her companions rejoice exceedingly in it. For those are the two parts also of this chapter. In the first of which he testifies her earnest desire to find him; who filled her with joy, when K she had got a sight of him (in the four first verses): in the second, they that attended on her after he had renewed his former charge, (ver. 5.) are transported with • joy, to behold the multitude of his followers, and the^ greatness of his royal glory. Which is the sense of the rest of the chapter. Spouse. the midst of these anxious thoughts there was some satisfaction presented to me, from some of those great ministers of God, who watch for the good of others; and employ themselves every where to direct his people: of whom I made the same inquiry, if they could tell me any thing of him, who had engaged my affections so much, that I could not often enough profess my love unto him. Seo Annot. J>] ■. the sacrifices, nor the sacred books, could discover anything clearly: but was represented here to Solomon in a vision he had of him, and of tbe church which was espoused to him, after he had sought a long time, and groped every where after him, in that dark night wherein they lived. So, as I said, the night may be expounded: for such a dismal condition were they in just when he appeared, (Matt. iv. 16. Luke i.79.) On my bed.’] This is expounded with sfrange variety by interpreters: some understanding hereby the bed of affliction; others, the bed of ease and pleasure; others, of tveakness and infirmity, &c. But I have taken both bed and night, in the most simple sense, to signify the time and place for most composed thoughts: according to the meaning of Psal. iv. 4. [b] love of Christ to her, were thereby invited to become members of his church. Most lexicographers derive this word appirjon from a root which signifies to fructify; and therefore will have it to signify a bed. But Avenarius, 1 think, more probably hath derived it from two words, which give it the signification of something carried on wheels: and therefore must denote, at least, a chariot having a bed or cushion in it. The wood of Lebanon’] Is cedar; denoting the perpetuity of the gospel; the preaching of which is the chariot here mentioned. So Theodoret, by the ^opcTov (as the Greek translates it) aytovg’AttocttoXovc vojVw/ucv, &c. Let its understand (saith he) the holy apostles, who carried the name of the Lord before the gentiles, and kings, and the children of Israel, &c. These were literally made and formed by Christ himself: whereas the chariot wherein Solomon rode, he could only command or direct others to make. (k]

Song of Solomon 3:1

JlSy night on my bed I sought him tvhom my soul loveth: I sought hhn, but I found him not. Many have been my thoughts about him, who (by what the prophets have foretold of him) is become the beloved of my soul. But, though I have sought him in the greatest retirements, and when my mind was most composed, and that one night after another; though with a diligent search, I have sought him in all the holy books; yet I tan find no more than predictions and shadows of him, which assure me he will come, but cannot bring me to the sight and clear knowledge of him. See Annot. [a] The beginning of this chapter might be connected with the foregoing, and applied to the state of the church under affliction; if the following words would suit with that exposition, which they do not, iu my opinion; for he had desired to hear her voice, ver. 14. of the second chapter, and now she cannot find hiin. Therefore I incline to think, that the very same thing is again represented in other words (after the manner of the prophets; particularly of Isaiah, who over and over again, in several schemes of speech, foretells their restoration from the captivity of Babylon, and, under that shadow, their greater salvation by Christ); viz. the earnest desire of the church for the coming of Christ: which Solomon expresses by the passionate longings he found in himself to see the blessed day. By night.] And so by night, may bo understood that dark time which was before his appearing; when good men sought for him, and had many dreams and visions about him; but could meet only with the shadows and images of him; which signified him to come, but did not exhibit his very presence to them. Of which neither the temple, nor

Song of Solomon 3:2

I will rise now, and go about (lie city; in the streets, and in the broad ways I will seek hhn whom my soul loveth: I sought him, but I found him not. Whereupon I resolved to leave these private studies, and to go abroad and consult w T ith others: and there is no place which I have not frequented, where I thought I might learn any thing of him. For I have fetched a compass round the whole city of Jerusalem (which is the holy city, the joy of the whole earth), and there is not one street, not auy place of public resort, but I have gone into it, and inquired after him, both in the lesser and greater assemblies; I inquired of all the holy m,en I could meet withal; but could meet with no more tidings of him, whom my soul longs to see;. because I love him above all things. See Annot. [&] I will rise now.] To rise up signifies more active diligence than before had been used Go about the city.] By the city may be understood Jerusalem; (hat is, the whole church of the Jews, whereof it was the head; and therefore the figure of the church of Christ in future times, (Isa. lxii. 5 — 7. Heb. xii.22.) In the streets, &c] Schevakim, which we translate streets, are the lesser thoroughfares in the city, or the streets of lesser cities: as rechoboth are. the greater, wider streets, or rather the streets of the royal, capitalcity: signifying here his search both in the lesser and the greater assemblies of God’s people. [c]

Song of Solomon 3:3

The watchmen that go about the city found me: to whom Isaid ) Saiu ye him whom my soul loveth?. But in 3K T/ie watchmen that go about, &c] By watchmen I understand the prophets, and such-like, excellent persons who instructed the people, (Ezek. iii.17. xxxiii. G, 7.) of whom he asks, if they saw him whom he sought after. From which word I gather that he speaks of such as were anciently called seers: of whom he saith he was found; that is, they shewed him something of the Messiah. [t/J

Song of Solomon 3:4

It was but a little that I jwssed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mothers house, and into the chamber of her that conceived me.] For I received such illuminations from them, that 1 had not long left their company, before I saw this beloved of my soul, as if he had been actually present with me; which transported me with such joy, that I could not think of parting with such a sight, but took fast hold of him; to keep him with me, till I had shewn unto all that wait for him, what I had been so happy as to find myself. See Annot. [d] Bridegroom. • For so it follows here in this verse, that not long after his discourse with them, he found him whom his soul loved, i. e. came to the knowledge, or had a sight and enjoyment of him. In which vision (looking upon him as actually come) he endeavours to retain him, and to bring him into the temple, there to shew him to all the pious worshippers of the Divine Majesty. For that is literally the house of my mother: as cheder qorathi (the chamber of her that conceived me) I take to be the inward part of that house,, or the most holy place. [e]

Song of Solomon 3:5

I charge you, O ye daughters of Jerusalem, by the toes, and by the hinds of the field, that ye stir not np, nor awake my love. And here again I heard him graciously renew the charge he had given before (ii. 7.) to all my companions, saying, I conjure you,. by all that is dear to you, not to discompose, or give the least disturbance to this love; but let it enjoy its satisfaction, to the height of its desires. Seo Annot/ [e] Companions. * And there he expresses his affection to him (that is, to the church, whose passionate desires Solomon here represents in the four foregoing verses), in the same words as he had done before in the foregoing chapter, (ver. 7.) where this verse is already explained. [/] Ver. G. Who is this, &c] Here begins a ne)y vision, which he had of multitudes of people gathering unto Christ like a cloud of smoke: which fills his companions with great admiration. For it is their voice which we read in this verse, where the word zoth may be translated either ivhat, or who: and by the wilderness, maybe understood the forlorn condition wherein men were before, not only in gentilism, but.even in the Jewish estate. Which made it more wonderful that, the church should come thus richly adorned (expressed here by the perfumes of her garments), to be broughtjn.state and pomp to the king’s palacp; there to be espoused to him. But, all that gave up themselves to him, becoming thereby a holy people, were highly esteemed by him: and therefore compared there to.tho pillars of smoke (as I take it) that went up every day from the altar of burnt-offering, at the temple, beforementioned; and ascended in a straight line, like a firm pillar, that was, not in the least moved from its uprightness, though the wind btew never so boisterously. So the Jews report in Pirke Avoth, cap. 5. and in other books: where these are. reckoned among, the ten miracles which were seen in the, temple: that the greatest rain never put out the fire; and the most vehement winds never dispersed, or in the least bent, the smoke: but it went steadfastly up to heaven. And how. acceptable such persons were to Christ, is farther repre-i sented by the sweet perfumes which were burnt upon the altar of incense. For Solomon, I conceive, here alludes (in the last clause of this verse) to that composition which God ordered to be made of sweet spices. for his own service at the tabernacle: which none might presume to inn-, tate, or make use of in other places, (Exod.,xxx. 34, 35, &c.) [g] VeT. 7. Behold his bed, &c] And here is farther repre-: sented in the same vision, the happy condition of the church (signified by the bed of Solomon) in society and fellowship with Christ: of whom Solomon was a type, both in his. royal person, and state and marriage; (as appears from Psal. xl v.) whose bed or throne (for the thrones of the east-, era kings were in the form of a bed or couch, wherein more, persons than, one might. sit, Rev.iii. 21.) was securedby, the most valiant men in the kingdom; who are said to be threescore, a determinate number being named (as the man-r, ner is) for an undetcTminate. Though some conceive that, Solomon doubled the number of that band of mighty men, which was in David’s time, which consisted, of thirty,, 2 Sam. xxiii. 13. 23. In the end of which chapter, (ver. 39.) we read also of thirty and seven persons, who were of great note for theiT valour. To whom, if we add the eleven princes mentioned in 1 Kings iv. beginning; and the twelve great officers, which had the care of making provision for his household in the several provinces, (ver. 7.) they make just this number of sixty. And may be looked upon as, a figure of that strong guard, which is about the prosperity^ and happiness of the church: which is defended byangels,* who are mighty ones, indeed, and very numerous, (Psal^ lxyiii. 17.) and all ministering spirits foT those that are heirs, of salvation; (Heb. i. ult.) nay, the most mighty of thp, heavenly host, it may be easily pro.ved (if this were aplacet, proper for it), are the guardians and protectors of Christy ianity: [It]

Song of Solomon 3:6

Who is this that comethout of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with -all powders of the merchant?. And now, what is this that wc seeT who is this goodly person?. or rather this crowd of people coming up out of desolate places in one body, to Mount Zion; and appearing like the pillars of smoke which arise from the altar of burnt-offering; and no less acceptable to God, than the sweet odours that ascend from the altar of incense, in tho holy place? See Annot. [./].

Song of Solomon 3:7

Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel. Behold the love which the great King hath to her, having prepared all things for her reception into society with himself: of whose royal person and happiness Solomon himself, in all his glory, is but a figure. Who is magnificently attended, indeed, and strongly guarded in his palace, by a number of valiant persons that encompass him night and day,in_his bed, and in his throne: but are not comparable to the power, and force, and multitude, of that heavenly host, which secure. the church in her enjoyments, and take caro of her continual safety. See Annot. [g]

Song of Solomon 3:8

They all hold swords, being expert in war: every man.hath his sword upon his thigh, because of fear in the night. Who arc all unanimously bent, and in a constant readiness (like that guard of valiant men about Solomon, with their swords drawn in their hands), being not less skilful than able to succour and defend his people, from all the assaults of their invisible enemies; who seek to destroy them, by raising terrible persecutions against them* See Annot. [A] Because of fear in the night.] And do all of them unanimously oppose the spiritual wickedness, i. e % wicked spirits, in high places; who seek to destroy the church, (Ephes. vi. 12.) and may be meant by the terror of the night, as the Hebrews expounded Psal. xci. 5. and, r being the rulers -of the gentile world, stirred them up to, persecute Christianity, as destructive to their kingdom of darkness. [i]

Song of Solomon 3:9

King Solomon made himself a chariot of the wood of Lebanon. But all in vain: for, as king Solomon hath caused a chariot of the choicest cedar to be made for him, and for his royal spouse, to appear in publicly, when he makes his progress through the kingdom; so doth this far greater King ride on prosperously, (Psal. xlv. 4.) by tho means of Such instruments as he himself hath formed, and enlarges tho borders of his church, by the preaching of his everlasting gospel. See Annot. [i] Made himself a chariot.] But, in spite of all, they could do, Christ is here represented under the type of* Solomon, as carrying his church triumphantly through the^ world (for the. word appirjon, which is never elsewheraused,, seems to signify, an open chariot, in which Solomon, and, perhaps, his queen, rode, to be exposed to the view of every’ one in the streets of Jerusalem); svho beholding her, and the 3K2

Song of Solomon 3:10

He made the pillars thereof of silver, the bottom thereof of gold, the covering of it ofpurjilc; themidst thereof being paved with love, for the daughters of Jerusalem. Unto which the magnificence and riches of that chariot’ is not worthy to be compared; though the pillars of it being of silver, the back, the sides, and the seat being of cloth of gold, the curtains and covering of it being of the brightest purple, tho carpet also under the feet being curiously wrought with the most lovely figures by the daughters of Jerusalem, they make it very inviting to all spectators: for what is this to the wonderful Jove of God, and to the riches of his grace, in his great and precious promises (far dearer to all good souls than thousands of gold and silver), which the gospel calls us not only to behold, but to enjoy? See Annot. [k] The description of the richness of this chariot of Solomon’s follows in this verse: in which we are not to seek, I think, for something in the gospel answering to every part of it, but only to look upon it as setting forth the great splendour of it, and the riches of that grace which God vouchsafed to men therein. The particular parts of the chariot I have described as well as I could in our language; and inserted in my Paraphrase another translation of the last word mibbenoth; which signifies as well from or by, as for, the daughters of Jerusalem. The most ingenious of which it is likely were employed in working thatfoot-cloth, which lay at the bottom of the chariot, with elegant figures, of shepherds and shepherdesses, perhaps, and all their innocent courtships. So that phrase may be interpreted, paved with love: but I have contented myself in the Paraphrase to say only, with lovely figures* * Some think they find in this chariot an imitation of that seat whereon God himself sat between the cherubims; with which they have compared it: but I cannot be persuaded that Solomon would be so audacious. [f|

Song of Solomon 3:11

Go forth, O ye daughters of Zion, and behold king Solomon with the crown ivheretvithhis mother crowned him in the day of his espousals, and in the day of the gladness of his heart. Make this then a festival day, and let no domestic cares hinder you from bearing a part in the public joy: but as all the daughters of Jerusalem went out to behold the glory wherein king Solomon shone whenhe appeared in state with that royal crown which his mother put upon his head on his marriage day, that day which completed all his joys; (Psal. xlv. 15.) so let all the people of God every where admire and extol the surpassing glory of that great King, who shall appear to be crowned with glory, honour, and joy, by God himself; on that happy day when he shall publicly own his church, and give her the highest testimony of his endless love, (Rev. xix. 6, 7. 12.) See Annot. [/] ANNOTATIONS. [a] Nor do I see any foundation for the fancy of the Hebrew in Seder OlamRabba, cap. 15. (which the Chaldee paraphrase touches upon) where they make the day of Solomon’s espousals to be the next day after the feast which he held seven days, for the consecration of the temple, (1 Kings viii. 60.) Which Was tike day of the gladness of his heart, indeed; but cannot be called his espousals. Which w r as not the day of his coronation neither; for then he did not ride in a chariot, but upon his father’s mule: and was not crowned by his mother, but anointed by Zadoc the priest and Nathan the prophet, (1 Kings i. 33; 34.) The day of his espousals] Therefore >vas the day when he took Pharaoh’s daughter to wife; at which time, it was the manner to crown married persons: and his father being dead, it was done by his mother. Of this custom mention is made by many authors; which the learned reader may find in Bochart’s Geographia Sacra, par. ii. lib. i. cap. 25. where he applies that passage in Ezekiel unto this, (xvi.8. 12.) When I looked upon thee, behold thy time ivas the time of love (i. e. thou wast fit for marriage), I entered into a covenant with thee, and thou becamest mine; and I jmt a jewel in thy forehead, &c. and a beautiful crown npon thy head. For the Mischua informs us, that this nuptial crown was in use among the Jews, as well as other nations. [chap. iv. All which I do not sec how it is any other way applicable unto Christ, than I have expressed in the Paraphrase. The church, indeed, herself may be said to be his crown and joy, in that sense wherein St. Paul saith the Thessalonians were his, (1 Thess. ii. 1!).) Iiut this is not to put a crowii upon him; and the church can in no sense be called his mother, especially since she is his bride. And therefore herein interpreters strain too much; who ought, I think, to have ascribed that to God the Father in the mystical sense, which is ascribed unto Bath-sheba in the literal.