Song of Solomon 5
PATThe first verse belonging (as was said before in the Argument of the fourth chapter) to the foregoing representation; a new one begins ver. 2. which, continuing to. the end of this chapter, makes the fifth part of this pastoral. Wherein is represented how soon our spirits flag, and grow weary of the most heavenly delights; nay, how drowsy the best minds sometimes are, and how insensible of God’s love. For the spouse is introduced (ver. 2, 3.) as in a slumber; and not so ready, as formerly, to comply withhis gracious motions. At which tbo bridegroom takes not such distaste, as to leave her in that dulness; but awake? her out of it, to such a lively sense of her negligence, that sho applies herself to seek his favour with greater earnestness than ever, (ver. 4 — G.) The sense of which, though she could not presently recover, (ver. G— 8.) yet she expresseth the greatest passion for him, and the highest admiration of him: in a rare description which she makes (ver. 10. to the end of the chapter) of his beauteous excellences and perfections. - Bridegroom. dropped teith myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the tock.] Whereby I was not quite dejected; but only excited to shake off my sloth, and to make the more haste to acknowledge his goodness, and embrace his gracious motions to me: unto which Iapplied myself with zealous endeavours, resolving to entertain him with the most ardent love, and with the highest expressions of my esteem of him and of his favour. See Annot. [e] * by coming to taste the fruit of his garden, nay, to make a ieastin it; of which he calls his friends and companions, after the manner of those countries, to be partakers. His receiving fruit from his garden is expressed in these words, J have gathered my myrrh, with the rest of the spices mentioned in the former chapter. Then follows the feast • (which they always made when they gathered the fruits of the earth), in these words, I have eatenmy honey-comb with my honey, &c. Which is put instead of all other things, •because it was one of the greatest entertainments of those. countries. As appears from hence, that it was among the presents sent to Joseph when viceroy of Egypt, (Gen. xliii. til.) and brought to David by the great men of the country,: as part of his provision, while he dwelt among them in his banishment, (2 Sam. xvii. 29.) and is mentioned also by; Homer as the entertainment which Hecamede gave Nestor.and Patroclus; before whom she set green, or fresh, honey. And as that comprehends all royal dainties that were to •be eaten, so wine and milk all the liquors at. the feast: ^whereby is represented the joy he took in the fruit of his garden. In which joy he would have all good men, and angels themselves, (Luke xv. 7. 10.) to participate in the.highest measure; that their joy, as our Lord speaks, might be full. For that is the meaning of Drink, yea, drink abundantly, O beloved. I have not adventured to be very particular in specifying the “things to which these expressions may be applied; but •have only mentioned the evangelical doctrine, and the good works of Christians. If by myrrh and sj)ices, any special thing be designed, I should think it is the martyrs; who offqn?d up themselves most acceptable sacrifices unto Christ, and-made greater joy in heaven than the mere repentance of a sinner could do. And the joy’that Christ took, in such.vjctorious souls as laid down their lives for “him, nay, did but heartily entertain his doctrine; is expressed by their feasting with him, Rev. iii. 20. The last words, eat, O friends, drink, &c. may soberly bo applied to the eucharist: where we feast with Christ on his sacrifice, and he feasts with us, beholding our love to him and one to another.,* * [6] them to be wounded; and after all could scarce find, her beloved: to whom, if she had presently hearkened, and obeyed his heavenly call, she had avoided all these inconveniences.”, There are those, not only among us, but also in the Romish church, who apply all this laziness to the state of. the church after the time of the great Constantine. ■ For which I see no warrant; but think we may rather apply it to those churches, who, presently after our Saviour’s departure to heaven, left their first love, and grew cold, as we read in the second and third chapters. of the Revelation. For it seems probable, by the sixth chapter of the book in the beginning of it, that here he speaks of particular societies, not of the whole body of the church. [rf] 44G [iCHA*. V, the loss of his presence, and represents that, notwithstanding, she had not lost her love to him; but rather that it was so great, she could not live without him. ■ It must be confessed, that there is no necessity of reading those words which we translate, that ye tell him, by an interrogation, Mliat will you tell him? as the Hebrew seems to import (for the particle malt doth not always denote that); but it adds much to the life of the speech, and represents her passion to the height, if we so translate it; as I have taken it in the Paraphrase. [t] much, in those days,, to the goodliness of any man, and was looked upon as a token of vigour, strength, and courage. And it may aptly be compared to the flowers, or the sproutings and buddings of. plants and trees. So I understand migdaloih (which we translate flowers) to signify buds, putting forth like little towers. The lips may seem unfitly compared to lilies: because white lips are not beautiful. But Almonazir hath observed out of Dioscorides, Theophrastus, and Pliny, that there were lilies of a purple colour. And besides, I find in Pliny (lib. xxi. cap.-’?.) mention made of a lily (which he calls rubens liliuni), which was much esteemed,, he saith, in Syria. He shews there also a way how to make purple lilies. There are those who think Solomon compares the lips to lilies, only in regard of their fineness and delicate softness: thick, blubber lips, being very unhandsome, and a sign also, they say, of duluess and making, the speech less graceful. And, indeed, eloquence is sometimes described by lilies; and may be here meant, Concerning sweet-smelling myrrh, see ver. 5. - And thus far we have only the description of an amiable, gracious majesty; which is much advanced by a sweet voice and, eloquent speech. The mention of which may well put us in mind of what is said of our Saviour, Luke iv. 22. compared with Psal. xlv. 2. [o] A PARAPHHASE ON [chap. vr» engraven the names of the twelve children of Israel. And was the most precions part of all the high-priest’s hahit; and therefore more commonly called by the Jews an ornament, than a garment, or any part of his vesture: the whole of which was contrived for glory and for beauty, (Exod. xxviii. 40.) L e. that God might be served most magnificently. [p] Vcr. 15. Next in order follows the description of the thighs; that is, of the garments upon the thighs: which were the very first that the high-priest put on, when he went about to clothe himself for his ministry. And are here said to be made otschesch: which is a word common to fine linen, and to pure white marble, (so the LXX; twice translate it Parian marble, Esth. i. G. 2 Chron. xxix. 2.) which the breeches of the priest resembled, being made of byssus, or pure fine linen; a thing of great price in those countries, as appears both by Pliny and Pausanias. The latter of which authors, in his Eliaca, mentions this among the rare things (which were worthy of admiration) in that country, and saith, It was not inferior to the byssus of the Hebrews. Who were ordered to make this part of the priest’s garments of twined fine linen, (Exod. xxxi. 23.) which rendered them the more substantial; and made them sit the fuller and stiffer, like pillars. For the Hebrews say they were made of six-thread byssus: and that they came down to the knees, where they were not gathered at the bottom, but sat open. Below which breeches came down the holy meil, or robe, upon the skirts whereof hung round about bells made of pure gold, (Exod* xxviii. 34.) Which may possibly be the basis of fine gold, here mentioned, to which the femoralia, or garments on the thighs, reached. Some refer all this only to his stately gait and princely motion; others to his strength and firmness (which lie much in the thighs), aud his ability to march against his enemies, and pursue them. And (hen the sockets of fine gold are his sandals, bound upon his feet with golden rihands, or something of that nature. The reader may choose which he thinks most probable, for the explication of the first part of this verse: His legs (or thighs rather) are as pillars of marble set upon sockets of fine gold. Now if my conjecture be allowed, then the latter part of the verse will not be hard to explain. For this and all the rest of his habit being contrived for beauty and glory, as was said before from Exod. xxviii. 40. it made the highpriest appear with unusual majesty: the riches of these vestments being not easily to be valued. And so his countenance, or rather his aspect, his whole appearance (as the Hebrew word may signify), was as stately as Lebanon. Which was one of the goodliest sites in those countries, both for cedars and many other things; especially after Solomon had made his garden there, of which wc read in the foregoing chapter, ver. 15, 16. Unto which lovely forest and garden, the appearance of the high-priest may be the better compared; because there were flowers, as well as pomegranates, if we may believe Philb (in his third book of the Life of Moses), wrought in the* bottom of the holy robe. Which the LXX. also affirm in express words; that there was avOivbv, a flowery work, as well as pomegranates and bells in the hem of the meil, (Exod. xxviii. 34.) And, indeed, the pomegranates being made of wool of divers colours, they themselves might look like divers sorts of flowers. And, besides this; it is to be observed, that several other parts of the highpriest’s habit are peculiarly commended to be made of a work called chescheb, which wc translate cumiing work* Thus the ephod is ordered to be wrought, (Exod. xxviii. G.) and the girdle of it, (ver. 8.) and the breast-plate, (ver. 15.) Which some translate artificial, others ingenious tvork: and all agree to have consisted in certain beautiful figures of flowers and animals; and in variety of colours.’ The girdle, moreover, is ordered to be made of a work called rokem, which we translate needlework, (ver. 39.) because it is thought not to have differed from the former, save only in this; that the other things were only woven curiously; but this also curiously wrought with the needle. The Jews give another difference; that this was wrought so that the figures appeared on both sides, the other only on one. About which I shall not trouble myself; but only take notice that Josephus (in his third book of Antiquities, chap, 8.) explains this verse thus, Flowers were woven in this girdle, with scarlet, purple, blue, &c. And if flowers (as others say, animals), then, in all probability, trees also were wrought in these priestly vestures i which made the fuller representation of a forest. Among which that of Lebanon was the principal, and, indeed, the most beautiful place in all those countries; which made the prophet express the glory of the church in these words, TJie glory of Lebanon shall be given to it, (Isa. xxxv. 2. sed also Hos. xiv. 5—7.) Some think that hereby only the tallness of his stature is denoted; which was always looked upon as a princely thing, as it was in Saul. As for mystical applications of these two verses, there are none to be sought for, if I have given the true sense of them, but such as relate to the excellency of Christ’s, everlasting priesthood; and its pre-eminence above the other, as much as the cedar excels all the trees of the forest. • [q]
Song of Solomon 5:1
JL AM come into my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honey-comb tviih my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.] I am well pleased to see the fruitfulness of my garden, and therefore have not denied thy request, my tenderly beloved spouse; but am present in it, and have brought it to such perfection, that it hath produced many excellent persons more precious than myrrh, and all the spices beforenamed: with, whose service I am not only well pleased, but rejoice in the purity of their doctrine, and of their lives; inviting all that bear any love, to me, botU in heaven and in earth, to rejoice and to be exceeding: glad together with me.; See Annot. [a] Spouse.’ Unto that invitation which is made by thfc spouse in the latter end of the foregoing chapter, the bridegroom hero gives an answer: and testifies his acceptance, 3L2
Song of Solomon 5:2
I sleep, but my heart waketh: it, is the voice of my beloved that knocketh, saying, Opm to me, my sister,, my love, my,dove, my undefiled: for my head is fdledtvith dew, and my locks with the drops of the night,] I heard these gracious words, though I was not perfectly, awake, and knew it was his voice, and not the voice of a stranger, (John x. 5.) which called upon me, and that with importunity,(Rev. iii. 20.) saying, Give me free admission into thy best affections; why dost thou delay, who art so very dear, to me, so entirely beloved by me, who hast consented to love me above all things, and to keep thyself holy and. undefiled by loving me alone: which I have long desired; and taken much pains, and endured great hardships, to win thy love. See Annot. [b]. Hero now begins a new scene or part of this pastoral Song;.wherein Solomon represents himself as having lost that clear sight of the Messiah, which he had in the foregoing vision, chap. iii. 4. (for they could not always •keep up their minds to such a pitch.of contemplation.) Butfalling into a trance, thought he heard his voice (though he saw not his person) speaking to his spouse. Whom Solomon conceives to be in the same condition, wherein he then was himself; and to hear those words spoken, (ver. 1.) betwqen sleeping and waking. So the first w r ords of this verse signify, I sleep, but my heart waketh; the same with those of Balaam, Numb. xxiv. 4. falling (asleep) but having my eyes open. In which condition the Greeks describe their Saturn; of whom they say, Koiiwfitvog ifiXtnE m\ cypij- /yopws k-o(/iaro, sleeping he saw, and waking he slept. She having therefore but an, imperfect sense of his kindness to her, and presence with her, he awakens her to attend more livelily to his love; which he was desirous more fully to discover; and therefore calls upon her by more names of endearment than ever. For here are four put together, the following rising still higher than the foregoing. And he represents (^fter the manner of lovers) what he had suffered to gain her affection: which seems to mo to be the meaning of the last words, My’hiad is filled with dew, and my locks with the drops of the night. Wherein he is represented as a beautiful Nazarite, having bushy hair, and many locks (as Samson had), who having travelled all night to visit her, was thereby very wet. For there were two sorts of dew; the morning dew, which was soon gone, (Hosea xiii. 3.) and that deivivhichfellin the night, and lay long, and wet those who were in it very much: whereby it signified in Scripture, hardships and great afflictions, (Dan. iv. 25.) There are those indeed who, by dew, understand the evangelical doctrine, by which innumerable souls were begotten unto Christ, as David prophesied, (Psal. ex. 3.) But this is not agreeable to what follows; and their reason for this exposition is not true, that dew is always taken in a good sense: for I have shewn’the contrary: and the dropping of the prophets (a metaphor taken from dexo) is their prophesying against aplace, and threatening judgments to come upon it, (Ezek.xxi.2. Amos vi. 16.) which makes me think that Solomon here rather alludes to the last verse of the hundred and. tenth Psalm (if he had that Psalm in his eye), which predicts the troubles and afflictions of the JVIessiah, by drinking of the brook in the way. If this exposition of this difficult verse be not allowed, it may be supposed that the Messiah is here represented as coming in the person and condition of a poor man, to beg entertainment, and having not.any where to lay his head (as our Lord speaks), was thereby exposed to the cold air, &c. Which will make this a commendation of charity to the church; shewing also the danger ofneglecting it. < [c]
Song of Solomon 5:3
I have put off my coat, how shall I put it oh?, I have washed my feet, how shall I defile them?. But so stupidly dull and drowsy was I at this time, that I did not answer his kindness, as it deserved: but made unmannerly excuses, and desired I might not be disturbed, now that I, was taking my repose, and could not without difficulty leave my bed, and my beloved rest; the sweetness of which I had begnn to taste. See Annot. [c] And then this verse agrees perfectly with what we read in the parable, Luke xi. 7. Where the good man of the house was unwilling to be troubled, even by his friend, that came to beg his assistance, when he was going to compose himself to rest. But I take it to be a description of the dulness, which is sometimes apt to creep upon the most excellent minds; who in some tempers are so listless, as not to be much affected with the best motions that are made to them. Of which infirmity Solomon, having had many examples in the history of his own nation, might well conceive the spouse herself to be backward to entertain that grace which was offered to her. There are no difficulties in the words; which signify plainly, that she, having composed herself to rest, and being half asleep, was unwilling to be disturbed. For going into bed, she had put off her clothes, and washed her feet, • as the manner was, that no filth, which they had contracted in the day-time (they wearing sandals only, not shoes as we do), might foul the sheets: and it would have been a trouble to do all this over again; which is the meaning of the last words, IIoiu shall I defile t them? L e. I cannot easily persuade myself to it. ■ * I shall only, therefore, set down the pious note of Thoodoret upon these words: " Let us learn from hence, what mischief sloth and laziness do, and in what troubles and pains they engage us. For the spouse here excusing herself, and not being willing presently to rise to the bridegroom, is compelled a little while after, not only to rise and run down to the door, but to run through the city, and wander about the streets, and. fall among the watchmen, and by
Song of Solomon 5:4
My beloved put in his hand by the hole of the door, and my bowels were moved for him. And yet. such is the kindness of him who is worthy of all love, he did not: presently leave me to myself, but first raised mq out of my slumber, by letting me know he was not well pleased with me; and making me sensible of the danger of such delays: Ayhich pat me in such a commotion, that I was in great anguish of mind, and even quivered and shaked with fear, and grief, and sorrow. See Annot* [d]. > Yet, such. is the infinite goodness of the Divine Nature, he immediately represents the Messiah, as not provoked by this neglect, wholly to cast off. his spouse; but rather stretching forth his hand to awaken her out of this security. For so it follows, He put in his hand by the hole; i. e. at the window, or • casement; as if he would draw her out of her bed: or, as it may be interpreted, in a threatening manner, to punish her for her sloth. For so •putting forth the hand signifies, to do some execution, 1 Sara. xxvi. 9..11. 23. Which agrees with what follows, that presently she was mightily moved thereby, and more than awakened, being full of solicitude, and fear, and grief, and trouble. Which shews, indeed, that she did not intend to deny, but only to delay him: and yet he took this so ill, as to put her in great fear of some danger from it, (as our Saviour doth in his letters to the churches, Rev. ii. 5., 16. 22, 23, &c.) For the word bowels signifies the affections and passions; and the Hebrew word hamu, which we translate was moved, signifies made a noise, or xvas tumultuous: and therefore denotes the passion of trouble and grief, and of fear also; nay, of great fear and perplexity. For so St. Jerome here renders it, My belly trembled; as he doth in Ezek. vii. 16. where it is applied to doves, (to whom the spouse was here compared, ver. 2.) and we translate it mourning; but it should be rather trembling like doves. For that is their nature, (Hos. xi. 11.) all authors observing them to be exceeding timorous: and therefore so it-may be translated here, I was so full of trouble, that I quivered like a dove. Others by putting forth the hand, understand the touches he gives by his Holy Spirit: which doth not contradict what I have said; threatenings being employed by him for that purpose. [e]
Song of Solomon 5:5
1 rose tip to open to my beloved, and my hands And having had this glance of him, (whose voice only she heard before, ver. 2.) she starts up immediately, and endeavours to correct her error. And is here represented as making such haste to open the. door, that she broke the vessel of myrTh, which she snatched up, when she rose; intending therewith to anoint, and refresh his head, which was wet with dew. Or rather her hands shaked in that panic fear wherein she was: and so she spilt some 9f the myrrh, and it ran about her fingers. By which is denoted the great speed she made to shake off her sloth, now she saw her danger; and the fear that came upon lier, lest she should lose her beloved: to whom she now resolved to express the greatest affection imaginable. For it was not barely myrrh, (which was one of the most excellent Spices, JTohn xix. 39.) but the most precious myrrh, which she took up to carry to him. So tnur ober signifies; which we well translate siveet-smelling myrrh: but, word for word is current myrrh. Either in that sense wherein money is called current, (Gen. xxiii. 16.) as some fancy; or, as Rasi thinks, because the spirit, that is, the odour of it, diffused/ itself round about the place where it was; that is, was exceeding fragrant: or, as Bochart will have it, was that which wept (as they speak), and dropped from the tree of it-: self; which as it was the most unctuous, so was the richest and best for all manner of uses. See his Phaleg. lib. ii.; cap.. 22. And besides this, Theophrastus observes, that out of myrrh, being beaten, there flowed an oil, called araic-- rrj, which was very precious: as I find in Athenaeus, lib. xv. v cap. 11. And accordingly the Chaldee and Aquila translate ober in this place, choice myrrh; Symmachus TTQwruat, the prime, from. whom the Vulgar, the most approved myrrh.; [/]
Song of Solomon 5:6
I opened to my beloved, but my beloved hadtvitlidratvn himself,, and teas gone: my soul failed when he spake: I sought him, but I could not find him; I called him, bid he gave me no answer.] But, though I thus repented of my negligence; yet, see the lamentable effects thereof; for when I had thus disposed my heart, and set it wide open to receive his commands, my beloved had withdrawn his gracious presence, and was gone quite away out of my sight: which made me even sink down and die with fear, that I should not recover him again; especially when I called.to mind those many words of grace, wherewith he made his addresses to me; calling me (ver. 2.) his sister, his love, his dove, his undefiled: with which I was now affected too late; for I sought him diligently, but could not find him; I. bepeeehed and -entreated him to return, but received no answer from him* See Annot. [f]’* • But notwithstanding her repentance, she was^ thus far punished for her sloth, that her beloved absented himself from her, for a time: and she could not hear the least tidings from him, or notice of him. Which cast her into such an excess of grief and fear, that she swooned away, and was like a dead body, (so that phrase, my soul went forth, signifies to die, Gen. xxxv. 18. xlii. 28. and other places.) And recovering herself again was extremely, troubled, by the reflections she made upon his kindness, and her insensiblcness of it. For which she asked his pardon, and sought his favour; but could receive no tokens of it. [g]
Song of Solomon 5:7
The watchmen that wint about the city found me, they smote me, they wounded me; the keepers of the walls took aiody my veil from me. This, though it was very bitter to me, yet did not utterly discourage me, bat still 1 continued to seek him every where, as I had done heretofore; (iii. 3.) but they who formerly instructed me, and directed me unto him, now fell upon me with grievous reproofs, nay, reproaches for my fault; which cut me to the very heart: nay, they whose office it was to preserve the city of God in peace and safety, exposed me to open shame, and the foulest disgrace. See Annot. [g] I take watchmen herein a good sense, as before, iii. 3. unto which I refer the reader. And only ob-^ serve, that to find a person, signifies sometimes in Scripture phrase, as much as to fall upon him, as we speak; and that on a sudden, Judg. i. 5. Psal. xxi.8. cxix. 143. Isai. x. 10. And so 1 have expounded it here; and referred the smiting and wounding her, to the reproaches they cast upon her. For there is a smiting with the tongue, as well as with the hand; and that not only by enemies unjustly,- (Jer. xviii. 18.) but by friends out of love and charity, (Psal. cxli. 5.) For there is not a greater kindness, than sometimes even to upbraid us with our faults. AVhich is farther expressed by taking away her veil from her; as much as to say, exposing her to shame: a veil being thrown over women’s faces for modesty’s sake, as well as in token of subjection, (Gen. xx. 16.) And so St. Jerome in his epistle to Laeta, takes this veil or pallium, as he calls it, to be pudicitia signum, a sign of chastity: and therefore, to’ take it away, was to represent her as an impudent, whorish woman. Greg. Nyssen adds that it was TrtptfioXmov vvji-
Song of Solomon 5:8
I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. So I turned myself to those of my neighbours and familiar acquaintance, who were awakened by my cries to come and sec what the matter was; and conjured them, as they would answer it to God, that if they met with my beloved, they would let him know — what shall I say? what shall I desire you to tell him? but that I do not enjoy myself, now that I want his company: nor can be well, till I recover his love again. See Annot. [ft] This verse is very plain, expressing the admirable temper of a true penitent: who leaves nothing unattempted to recover the favour of her Lord (for finding no comfort from the watchmen, she implores the help of all good people), and yet doth not complain of what she suffered, nor of the harshness of those, who should have helped to restore her; and not dealt so severely with her; (according to that of the aposlle, Gal. vi. 1.) but only bewails
Song of Solomon 5:9
What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thoa dost so charge us?. And some of them had so much compassion upon me, as to interest themselves so far in my sorrows, as to inquire into the cause of them: and how they might be assistant unto me in their cure: for they asked me, Wherein doth thy beloved excel other excellent persons? he is very lovely, no doubt, •because beloved of thee, who art the most amiable of all other women; but what is his pre-eminence, wherein do those, who are worthy of the greatest love, fall short of •him? that thou art thus solicitous about him, and layest such a severe charge upon us, to assist thee in thy search of him? *See Annot. [i] In this verse the daughters of Jerusalem reply to her; and being touched with a pitiful concern for her (whose admirable beauty discovered itself to them, in this wretched condition wherein they saw her), they desire to have a character of her beloved; that they might be the better able to know him if they met him, and be the more excited to help her to seek for him, when they understood his deserts. [k]
Song of Solomon 5:10
My beloved is white and ruddy, the chiefest among ten thousand. To whom I replied, My beloved Isaiah 1 that great Son of David, of whom you have heard: who is of a princely form, having admirable beauty and sweetness, mixed with equal majesty and brightness; dazzling the eyes of those that behold him; chose by God to do the greatest things; and bring all nations into his obedience. See Annot..[ft]’ In this part of the character, which now follows of him, Solomon seems to me to have had his eye upon the person of his father David, (1 Sam. xvi. 12.) Whose very aspect promised much, and shewed that he was born to rule. And whether we translate the first words, white and ruddy, as in our Bible; or as Bochartus, white and shining, or glistering (making adorn not to signify ruber, but rutilus, and the whole to be as much as swnme candidus, exceeding fair and of a pure’ complexion), it matters not. For it only signifies, in my opinion, the majestic beauty of his aspect: which David himself had also described in those famous words, (Psal. xlv. 2.) Thou art fairer than the children of men. And then, in the latter part of this verse, he hath respect, as I take it, both to what they sang of his father David, after he came from his victory over Goliath, (1 Sam. xviii. 7.) and to what David himself sang of this great Prince in Psal. xlv. 3, 4, &c. and more largely, Psal. ex. 2, 3. 5, 6. ^yhich all relate to the conquest of the world unto him: and is signified in his expression of his being chief (or lifting up the standard) over ten thousands; that is, over great multitudes, or armies, (Psal. iii. 6.) The LXX. translate it, Chosen out of ten chosen: unto which I have had respect also in the Paraphrase. As for mystical significations, some think by white and ruddy, is meant his Divine and human nature; others, only his humanity, &c. (as may be found in interpreters), but I have not dared to meddle with them. And shall but just mention the fancy of the cabalists, who understand hereby the’ effects he works in us. For sometimes he dispenscth himself in mercy and kindness; and then, say they, he is white: sometimes in the zeal’ of justice, and with anger; and then he is red* [/]
Song of Solomon 5:11
His head is as the most fine gold, his locks are bushy, and black as a raven. And therefore wears a crown of pure gold upon his head; from whence his curled locks hang down upon his brow; which -arc of such a shining black that they add an excellent grace and greatness to his royal beauty. See Annot. [I] Now being thus represented as a king, he Is next described as having a crown upon his head. So I understand cethem (which we translate gold), as Rasi doth; who takes it for a diadem: arid, indeed, in other places of Scripture it signifies some precious ornament, as Prov. xxv. 12. Now this crown upon the head is said to bo such a one as David had mentioned before, (Psal. xxi. 3.) of pure gold. In the Hebrew of Paz; which Bochartus (both in his Phaleg. lib. ii. cap. 27. and in his Canaan, lib. i. cap. 46.) shews was the island anciently called Taprobona; inwhich the footsteps of this word Paz remained in Ptolemy’s time. Who mentioi 3 in thai Mand the rivtr Phasis, and the creek or bay Pasis. The same excellent person, in his “book of Sacred Animals, (par. ii. lib. ii. cap. 10.) shews that, in the latter part of this verse, we arc to understand by kevjzoth (locks) the foretop, or the Tiair coming down the forehead; M’hich is expressed in the next word, tultalim, hanging Hown. And this foretop is only mentioned, becauselittle else appeared, when the head had the crown on it This hair is said to be as black as a raven; because such shining black hair was accounted majestic, arid much affected in those countries: insomuch, that they endeavoured by art to make their hair of this colour; and, as Pliny informs us, employed the eggs, the blood, and the brain, of ravens for that purpose. They looked upon this coloured hair also as a token of courage and fortitude; and, with a pure clear complexion, it was very lovely. There arc several mystical applications made of this: which I had rather the reader, Svho hath a mind to them, should seek in others, than find here. [m]
Song of Solomon 5:12
His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His eyes are sparkling, and yet mild; like those of milk-white doves, when they are highly delighted, as they sit by the river’s side, or other places where there is abundance of water. See Annot. [m] The plainest meaning of this verse, is that of the LXX. and Vulgar Latin: which is to the same effect with that I have set down in. the Paraphrase. For washed and sitting do not refer to the eyes, but unto doves: who love to sit, nay, to tarry (as the word imports), by rivers’ sides, arid other places which abound with water-; and are then so pleased, that their eyes appear very quick and lively. And such piercing eyes, adding much to ma* jesty, they are here made a part of this glorious person’s character. Washed with milk] Signifies doves as white as milk: which are most lovely; and when they have washed them* selves, look as if they had been in milk. As for the common sense which the Hebrews give of this verse, and which most modern interpreters follow; Bochartus, in the beginning of his second part of Sacred Animals, seems to me to have evinced, that the Hebrew words will not bear it. But it is fit to mention it, and it amounts to this; that his eyes were clear and white, and full set (or set in perfection, as Aben Ezra here interprets the word milleth), like a diamond or precious stone in a ring: neither too much depressed, nor too prominent; but handsomely filling the sockets. And if this were the natural interpretation of the last phrase, Joscheboth al milleth, sitting or dwelling by fulness or fillings;‘I should think there might bo an allusion to the precious stones in the pectoral of tho high-priest, which are said to be set in their fillings, Exod. xxviii. 17. 20.’ But this phrase doth, not refer, as I said, to eyesy but to doves, that sit by places abounding with* water; or, as Avcnarius will have it, “ad vas plenum lacte,” by a vessel full of milk. The mystical application of these eyes to the doctors of the church, seems impertinent; because they are described before in the eyes of the spouse, (iv.l.) Rather, therefore, his exact care and providence over the church, which nothing can escape, may be hereby represented: for he sees into the very heart and reins, as he himself affirms, Rev, ii. 18. 23. 00
Song of Solomon 5:13
His cheeks are as a bed of spices, as sweet flowers: his lips like lilies dropping sweet-smelling myrrh. The lovely down also upon his cheeks is no less grateful; rising there like spices when they first appear out of their beds; or like the young buds of aromatic flowers in the paradise before described: where the purple lilies are not more beautiful than his lips; from whence flow words more precious and more pleasant than the richest and most fragrant myrrh. See Annot. [n] This verse’ is so difficult, that it is a hard matter to give an account of it. The plainest seems to be this; that by cheeks we are not to understand those that are smooth, but wherein the hair begins to grow: which added
Song of Solomon 5:14
His hands are as gold rings set with the beryl: his belly is as bright \ ivory overlaid with sapphires. And as he hath the majesty of a prince, so he hath the compassion of a priest: and therefore clothed with such a vest as the high-priest wears when he ministers before God,, and is adorned with the ephod unto which the breast-plate with all its precious gems is constantly annexed. See Annot/[d] If we understand the first part of this verse to be meant of the hands, it is thus to be interpreted, He hath golden riugs on his fingers (as before he is said, ver. 11. to have a golden head, i e. a crown of gold upon it), set with the chrysolite; as t arsis (which the LXX. here, do not translate), it is most probable, signifies. And then the latter part of the verse sounds thus, word for word; his belly is of polished ivory, covered with sapphire: i.e. is purely white, streaked with. blue veins. But who sees not, that though this be ingenious, yet it is not true? For the body is no where covered (as the word here is) with veins: which must needs signify more than streaked here and there. And, besides, it is not only against the rules of decency, but against the very scope of this discourse, to fancy that any of those naked parts of the body are here described, which are not commonly exposed to every body’s view. For the spouse is desired to tell by what marks this person might be discovered, (ver. 9.) Now he could not be known by any of those parts which lie, concealed and hidden from all men’s eyes, being* industriously covered. And therefore no such hidden parts are here represented; because he could not thereby he known and distinguished. I conclude, therefore, that now she proceeds to describe the habit of this great person. And Solomon having in his mind the idea which his father had given him of the Messiah, in the hundred and tenth Psalm (where he is said to be a Priest as well as a Prince), represents him in the habit of the high-priest. Who, among other noble vestments, had an embroidered coat; the sleeves of which, the Hebrews tell us, came down to his very wrists; nay, as Maimonides saith, as far as to the hollow of his hand. Which I lake to be here meant by his hands (which comprehend the arms and shoulders), that is, the clothing of those parts. And these sleeves, as well as the whole coat, were embroidered, (as you read, Exod. xxviii. 4.) to make the high-priest appear the more glorious. And if you ask what this embroidery was, the Hebrews tell us, that part of it consisted in a kind oieyelet holes, finely wrought. And II. Solomon Jarchi expressly saith upon that text, that they were holes made in gold rings, in which were fixed precious stones, &e. (as is afterward said of the stones of the ephod, ver. 11.) Which so fully explains these words, his hands are as gold rings, set with the beryl, that I need seek no farther. Though I have sometimes thought that the ephod itself might be here intended: which being fastened upon the shoulders (which, in order, after the head, eyes, checks, and lips, come to be here described, and are comprehended, as I said before, under the name of his hand), hung down before and behind to the bottom of the back: and had two gold rings, unto which the breast-plate was fastened, as we read Exod. xxviii. 27, 28. Maimonides saith it had four rings, two above, at the jewel-buttons; and two below, about the girdle of the ephod. Which was one of the principal ornaments of the high-priest when he ministered; the other, and the greatest of all, was the breast-platehereuntoannexed; and, as they say, was to be inseparable from the ephod., Now this breast-plate is meant, as Itake it, in the latter part of this verse; Where under that word which we translate belly, and properly signifies bowels, is comprehended the breast, and all: which this coschen, as the Hebrews call it, covered: and, as it covered those parts, so it was itself covered, or overlaid with twelve precious stones. Thesapphire, which was the tenth, is only here mentioned; but it is usual in Scripture, to touch only upon one thing in a history, when the whole is intended. And besides, it is. evident, from the foregoing part of this verse, that more must be understood, when one alonc.is mentioned: for rings are spoken of in the plural number, and said to be filled with tarsis; which must therefore denotcmore stones than one; as sapphire doth all the rest of the twelve which could not be mentioned in so short a description. Or sepphirim here, in the plural number, may signify stones as precious as the sapphire. Certain it is the Chaldee paraphrast thought there was some respect here to the high-priest’s breastplate; for he mentions all the stones therein, <?ne by one; Which may make this interpretation of mine to seem less strange. And I conceive the sapphire to be here mentioned rather than any other; because it is of the colour of; the heavens, and fittest to * represent the sublime dignity in which he is now described. For the pavement under the feet of the God of Israel, when he appeared unto their nobles at.Mount Sinai, was of this colour, (Exod. xxiv. 10.) and so was the throne of God in the firmament; which Ezckiel saw, (Ezek. i. 26.)’ Nor need it seem strange that the belly, upon which this covering was, is said to be of polished ivory (when there, is no mention of any such thing in the law), for it only denotes that it was as shining and bright as that: and may possibly relate to the tunic or coat of fine lined, wherein the high-priest was to minister, (Exod. xxxvii. 39. xx;xix» 27.) especially upon the great day of expiation,.when -he was not to put on his robe, nor his fine linen coat, with any embroidery, but of fine linen alone, (Lev. xvi. 4.) The LXX. seem to think it was the breast-plate itself (which indeed was very shining), for they translate it nvHtov: whieh shews they me^nt some covering of the belly, which was hollow, as the breast-plate was. Which I doubt not is the covering of sapphires here mentioned: it being set, as you read, with twelve large precious stones,.wherein were
Song of Solomon 5:15
His tegs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.J.His thighs also are covered with fine linen, which makes them look like pillars of the whitest marble; over which the holy robe is thrown, with golden bells at the bottom of them: all which are so contrived for beauty and glory, that his aspect, when he appears in these flowered vestments, is no less stately and great than the forest of Lebanon; whose goodly cedars do not more excel all other trees, than he doth all other men. See Annot. [p]
Song of Solomon 5:16
His mouth is most sweet, yea, he is altogether lovely. This is my beloved, and this ismy friend, O daughters of Jerusalem. So you would say, as well as I, if you did but hear him speak, or if he did but breathe upon you; and, to say all in one word, there is nothing wanting to make him the desire of all nations; nor any thing in him but what is desirable: and therefore do not wonder, O ye daughters of Jerusalem, that I arti thus concerned about him, and restless till I find him; for this is the true portraiture of my beloved, this is the character of him who, by owning me for such, gives me leave to call him, my friend. See Annot. [q] ANNOTATIONS.’ [a] There is little difficulty here. For mouth (Hebrew palate, which is within the mmith) can signify nothing but either his words which come from thence, or his breath. And words being mentioned before, ver. 13. the latter is probably here intended. AVhich is said to he siveet* wm, nay, sweetnesses: denoting the perfect soundness of the internal parts; as the foregoing description sets forth the excellent shape, and stately vesture of the outward: it is applied by interpreters, to the purity of Christ’s affections and passions: but maybe, as well, to his breathing upon his apostles, when he bade them receive the Holy Ghost. AVhich included, in a manner, what he did upon earth, as.it doth his description in this place. For she, finding his praises to exceed all her. thoughts, sums up all in a breath; and comprehends his whole character in this: • That he is all over lovely; attracting all men’s affections; not only those that saw him, but those that heard of him too.