Song of Solomon 8
PATThe first four verses belong to the end of the foregoing chapter; wherein the -spouse continuing her ardent desire to see his kingdom enlarged, he agrees to it." And then begins (ver. 5.) the ninth and last part of this Song; iii which all the persons speak in their turns. Her friends admiring her new advancement; and the spouse declaring the mighty power of love, whereby she ha<I attained it, and hoped to keep it, and was made desirous to propagate it unto those that wanted it, (ver. 6 — 8.) Which the bridegroom favours’; (ver. 9.) and they all promising greater industry in his service, he testifies his acceptance of it, and she her longing to see all this accomplished, (ver. 10, 11, &c.) Spouse. things sweet arid easy, overcome the greatest difficulties in thy way to us. See Annot. [o] ANNOTATIONS. [a] Vcr. 1. This verse, at first sight; looks like a repetition of the same desire wherewith he began this book; that they might be so happy as to see the Messiah appear/ though it were* but in his infancy; which would transport them with joy, &c. And thus the Chaklee paraphrast interprets it; of the time when the Messiah shall be revealed to the congregation of Israel. But if we consider what follows, it will be more reasonable to connect it with what went before: and to take it for a most ardent expression of love to the person before" spoken of, with a desire to have more intimate familiarity, with him; such as a sister hath with a brother when he is a sucking child; whom, if she met in the street she would not be ashamed to take out of the nurse’s arms into her own, and openly kiss; and not imagine she should thereby incur any reproach or contempt. This seems to be the most literal sense of the words; whichraaybe applied to the open profession of Christianity, with the greatest confidence and security; nothing being more innocent and harmless than the love and service wherein it engages its disciples to their Lord and Master, Christ. Who the more obedient any person is to God’s’ commands, holds that man or woman the nearer to him; even as dear as a brother, sister, or mother, (Matt. xii. 50.) Which (saith Grotius upon that place) is the mystical sense of the Song of songs. (See more in my Preface.) [6] vainly puffed up, with tho acclamations which were made to her. But I have followed the Hchrcw points in my Paraphrase, and understood the words of stirring up his love towards her, when they were looking after the plantations mentioned vii. 11, 12. Which was excited by the care and pains she took in that business; like the pains of a woman in travail: unto which St. Paul compares the solicitude ind care he had about the Galatians, that Christ might be formed in them, (iv. 19.). Certain it is that chibbelah is a word which relates to the pangs of travailing women, and therefore the LXX. translate it u>$lvt)<TE: so that if I have not conjectured amiss about the rest, my interpretation of the last words is natural enough. For caph similitudinis (as they call it) is frequently omitted in the Scripture, and to be supplied in the sense. Twice in this very book it is wanting, i. 15. vii. 4. thy eyes are doves 9, that is, as doves’. And in Pro v. xvii. 21. and in his father David’s Psalms, very often, Psal.xi. 1. How say you to my soid, Flee a bird (i. e. as a bird) to your hill? And to omit other places, cxix. 119. Thouputtest away all the wicked of the earthdross; i. e. as or like dross.. In like manner I take the last words of this verse, there (viz. I stirred thee up) as ihy mother travailed in birth ivith thee, there, I say, like her that brought thee forth: i. e. by Such pains as these I raised up thy love to me. As for ^hat is said by many interpreters, concerning Eve’s eating the apple in Paradise, and thereby ruining all mankind.; there is no reason to think, either that she is the mother here meant, or that tapptiach denotes an apple, rather than orange, citron, or such-like fruit. [/] 4C1 very lives, for the love of God, are set at nought by those that want such love. Other interpretations of these words I have expressed in the Paraphrase. [ft] 4G2 doubt, denotes here most vehement and restless endeavours in a speedy course: like that of a roe, buck, or wild goat, rather; whose agility, both in running and jumping, is celebrated by all authors, and said to bo such as is scarce credible. The young hart (called here opher) is still more swift and nimble than the old; the exceeding great fear wherein it is adding wings (as we speak) to its feet. Whence Xcnophon saith, there is nothing comparable to thoir swiftness when the old ones are absent, and they are pursued by dogs: toti rdxog ovdlv Wkoc, &c. then there is no speed like to that of such young harts, as his words are quoted by Bochartus. Who well observes, (lib. iii. cap. 17. par. i. de Animal.) that the sense of the last words (upon the mountains, &c.) is to be made out by adding one word, in this manner: Be thou like the young harts running (ox when they run) upon the mountains of spices; u e. the mountains where spices grow; such as those mentioned iv. G. Such, perhaps, was Bether, (ii. 17. where we meet with these words before), and I have sometimes thought, that they should be so translated here, the mountains o/Besamin; as there the mountains of Bether. But what these mountains were we are now ignorant, though this is certain, that the creatures here mentioned were toed in the highest mountains of the country; as iElian testifies in the latter end of Ins fifth book: " The harts in Syria are bred in their highe3t mountains, Amanus, Libanus, and Carmel." For there they were safest and most secure from danger; there it was difficult to pursue them, especially when they climbed up the steepest places. And therefore the Psalmist and the prophet Habakkuk, when they would represent themselves as in a state of perfect security, $ay, God had made their feet like hinds’ feet; and made them to walk upon their (bamoth) hicjh places, (Psal. xviii. 33. Hab. iii. nit.) Which words allude to the inaccessible mountains, which those creatures frequented; especially the females, that they might there secure their young ones. Besides, as -there they could feed and bring forth their young most securely; so there was the sweetest feeding. In short, Solomon here seems to long for the first coming of the Messiah, as St. John doth for his last: who concludes his book of the Revelation in the same manner as Solomon doth this: saying, Come, Lord Jesus, (Rev. xxii. 20.) There are those who fancy, that in the foregoing verse the bridegroom asks her consent, for the perfecting their love in marriage; and desires her, in tho audience of her companions, to lift up her voice, and sing the nuptial hymn: which she now, say they, in this verse, professes herself to be ready to do, if he would but be present with her, and assist and direct her to doj’t aright. And then it is thus applied and paraphrased by the forenamed AImonazir: — Thou commandest me that I should with morning and evening hymns and songs celebrate thy omnipotent tvisdom and goodness, &c. vouchsafe then speedily to adjoin the eternal force and flame of thy Holy Spirit unto my voice; that, in spirit, and truth, and sanctity of heart, I may sing thy praises; and, not only with my mouth and sound, but in my mind and heart especially, worthily worship thy. incomprehensible majesty.: Whence it is, that the church, being moved by a Divine inspiration, saith thus in allJier prayers: " O Lord, open thou our lips: And our mouth shall shew forth thy praise. O God, make speed to save us. O Lord, make haste to help us/’ Amen. END OF BISHOP PATRICKS COMMENTARY, &c. UPON THE LARGER AND LESSER PROPHETS BEING A CONTINUATION OF BISHOP PATRICK. By WILLIAM LOWTH, B. D. PREBENDARY OF WINCHESTER. “THE TESTIMONY OF JESUS IS THE SPIRIT OF PROPHECY.” — REV. XIX. 10. i ■ « * UPON THE * “.’. PROPHECY OF ISAIAH. TO THE RIGHT HONOURABLE, ASI> RIGHT REVEREND FATHER IN GOD, JONATHAN, JLORD BISHOP OF WINCHESTER, AND PRELATE OF THE MOST NOBLE ORDER -OF THE GARTER. > I i,, ,. My Lord,:JL HE chief design of the following work, which I humbly offer to your Lordship, is to assert the ancient and catholic sense of several texts of the Prophet, whom I undertake to explain, and vindicate them from some novel expositions, which tend to deprivo the Christian religion of the benefit of so considerable a testimony: and I humbly beg leave to present to your Lordship this small acknowledgment of my duty and observance, as a member of your cathedral, and minister of a parish-church of your diocess and patronage, and to which your Lordship hath been pleased to be a benefactor, when it lately suffered under a great calamity. How mean soever the performance may be, I hope the design of it may in some measure recommend it to your Lordship’s patronage, which is to illustrate this evangelical Prophet, who, by the general consent of former ages, hath been placed at the head of that noble order: a person, ^vhose supernatural gift of prophecy added a new lustre to the greatness of his birth, and whose liberal education furnished him with a noble eloquence, and suitable to the dignity of his argument. The same Holy Spirit, who sometimes spake to the.world by shepherds and fishermen, that the excellency of the truths delivered by them might appear to be of God, and not of themselves, at other times made choice of the pen of a David, a Solomon, and an Isaiah, to instruct us that the outward accomplishments of birth and fortune may be sanctified to higher purposes,- and made instrumental in advancing the glory of God, and the interests of religion, ▼ OL. III. That your Lordship may continue to employ the advantages of your great station and quality to God’s honour, and the service of his church, is the hearty prayer of, •. My Lord, Your Lordship’s most dutiful and obedient servant,’ * WILLIAM LOWTH. PREFACE.! HERE is no part of the Holy Scriptures that more deserves the thoughts of inquisitive men, than the writings of the prophets. God, in his word, hath offered suitable matter for the several capacities of men. The historical books instruct us in the methods of providence, and afford an agreeable entertainment to inquisitive minds, as they contain the most ancient records that are in the world, and relate the most remarkable occurrences that ever happened in it. Persons of ordinary understandings, may find all necessary truths plainly delivered, and often repeated, in the New Testament writings, and in the practical books of the Old: those of higher endowments, may find sufficient employment in unfolding the types and figures of the Jewish economy,- and in searching into the depths of the prophetical predictions. We may, indeed, find some prophecies plainly delivered with great exactness of time, and particularity in circumstances (those especially which relate, tp the coming of the Messias), that, when the cyents came to pass, they might appear to be the effects of God’s determinate counsel and foreknowledge. But the far greater part of the prophetical predictions are couched in symbols and sacred hieroglyphics (a way of conveying,the abstruscr parts of knowledge, much used in the eastern countries): as it were on purpose to excite the curiosity of the ingenious, and reward the diligence of the industrious searchers after Divine truth. To which, we may add, that the metaphorical style of the prophets, is very proper to inspire the minds of attentive readers, with noble ideas of God’s.wisdom and providence, and to affect us, with the most lively image of the glorious kingdom of God and Christ, the happiness of those that shall have a share in the tri- 46G PREFACE* TO ISAIAH. umphs of it, and the tcrriblcncss of those punishments which are denounced against such as will not have him to reign over them. And to encourage men in the searches of. this kind, they will find such a harmony and correspondence between the figures and emblems, whereby the prophets point out things to come, that the careful comparing of them with each other, will afford the best clue to guide the attentive reader through the most difficult parts of their writings, and is likewise a surprising proof that they all wrote by the direction of one and the self-same Spirit. This hath been in some measure attempted in the easaing work, where the author hath used his utmost diligence, to compare the text with such parallel places, both of the Old and New Testament, which might any way conduce to the clearing up its sense: and he is willing to believe, that if he hath given any new light to the obscure and difficult passages t>f this Prophet, it is chiefly l>y comparing the phrase and idiom tofthe text with other parallel places more exactly than hath been hitherto done by any commentator upon this Prophet, that he hath seen: and he desires the reader, that when he tfmds a more than ordinary difficulty, he -would carefully consider the.parallel texts there referred to, which, <to have set down at length, would have^ehlarged this wort beyond its due bounds. The writings of the prophets unfold the methods of Providence in many remarkable instances: such as are God’s disposal of kingdoms and governments, and making use of wicked princes and nations to be the instruments of his justice in punishing others as bad or worse: the gradual discovery of the coming of the~~Messias, and the several steps and advancements, by which God introduced his kingdom into the world, and will still carry.it on till the consummation of all things. These speculations must needs afford great entertainment to men of curious and inquisitive tempers, and be matter of delight as well as instruction. Thesereasons,as they should encourage those to the study of the prophetical writings, who have any talents for such an employment, especially those whose profession engages them to search the Scrijjtures: so they should recommend any attempt that is, made towards the farther explaining of so considerable a part of the Holy Scriptures. For after all the pains that hath been taken in clearing up the sense of these sacred books, by persons excellently qualified for such an undertaking, still there is room left for farther endeavours in that kind. For there is a treasure or heavenly wisdofri contained in them, that can never be exhausted: and as it is highly reasonable to believe, that some jparts of the Old Testament prophecies reach to the end of the world; so it is a^ reasonable to expect, that, in every age, Providence should open some new scene, which will give Tardier insight into the meaning of those sacred writings. T confess, I can by no means approve of the opinion of some learned men, who are for cramping the sense of the prophets, and confining it within as narrow a compass as they can, and will needs maintain that the prophets scarce foresaw any thing but what was to come to pass in or near their own time. I must own myself puzzled, to assign a reason why God should appoint a succession of prophets to foretell what should come to pass within the compass of about three hundred years (for within that time most of those prophets lived, whose writings make up that part of the Scripture canon, which is called by that name), and take no notice of any other occurrences which should happen in succeeding times; whereas to extend the prophetic views to the end of the world, seeifts much more agreeable to that description of God’s prescience wiiich the holy writers.give us, that “He declares the end from the beginning,” (Isa. xlvi. 10.) and " His wisdom reaches from one end [of the world] to the other mightily, and sweetly docs it order all things.” (Wisd. viii.l.) So that even when Ihe whole mystery of God’s dispensations shall be finished, it will appear that nothing is contained in them, but what God hath formerly “-declared to his servants the prophets/ 3 as It is expressly affirmed, Rev. x. 7. For a farther proof of this assertion, I desire it may be considered, that the prophecies, which foretell the visibility and universality of Christ’s church, accompanied with perfect peace, prosperity, and holiness, cannot, with any * probability, be said to have as yet received their accomplishment, as neither have those predictions which foretell the flourishing state of the Jewish church and nation in the latter times. And to suppose these prophecies to have already received their utmost completion, is, in -my judgment, to give too great an advantage to the Jews, and in effect to acknowledge that they never were,” nor will be, fulfilled in their natural and obvious sense. Whereas, on the other side, to assert that many prophecies relating to the Messias are already fulfilled in our Lord Jesus Christ, a truth that can be made out beyond all contradiction; and withal to maintain that several others concerning the same subject, relate to h\s second coming, and their accomplishment shall -usher in or accompany that his glorious appearance: I say, the observing this -distinction between the different times, wherein the several prophecies relating to the coming of Christ shall be fulfilled, effectually answers all the arguments which the Jews make use of to support themselves in their incredulity; it discovers a perfect harmony and correspondence’between the prophecies of the Old and Nevfr Testament, and it gives us an ngrecablc view of a more flourishing state of the church, than the world hath yet been blessed with; and thereby engages us to use our best en^ deavours to restore the church to its primitive purity, wherever we find it defective. These considerations at first engaged me to attempt a Commentary upon the Prophet Isaiah; who, as he is the first and principal of the prophets in order; so he hath had the honour of being styled the evangelical Prophet by th6 Christian church, because he foretold the coming and kingdom of the Messias with greater clearness than any of the rest. But he will have but little pretence to that title, if we follow some men’s notions, w r hich have been lately renewed, and zealously maintained, by Mr. Samuel White, in his Commentary upon this Prophet; where he all along supposes, that the far greatest part of this prophecy, relates only to the times in which the Prophet lived, and those that succeeded till the return of the Jews from the Babylonish captivity. Indeed, he is willing to allow the fiftythird chapter of Isaiah to have been fulfilled only in our Saviour: but according to his hypothesis, that prophecy mustxome in very abruptly, without any connexion upon what went before, or what follows. To do him all the justice I can, I must own, that, in his, preface, he asserts j> double meaning of many prophecies: one more immediately relating to the present circumstances’of “things in or near PREFACE TO ISAIAH, the Prophet’s own time; the others having more distant views upon the state of the gospel-times. But his general design in his arguments to the chapters, and in his notes, whenever an occasion is offered, is to run down and ridicule the spiritual and mystical sense of particular texts or prophecies, and to accuse the commentators who have asserted it, as making a nose of wax of the Scriptures, and forcing the words to an unnatural and improper signification. (See his argument on chap. Ixvi. as also on xi.xxxv. lv. Ix. lxii. and his notes upon xxx. 25. xli. 2. xlix. 9. lx. 7.) Now these assertions are a direct contradiction to the manner of interpreting the Old Testament prophecies, made use of by Christ and his apostles in the New; where we iind our Saviour applies several of the ancient prophecies to himself; and the apostles frequently assert, that all things happened to the Jews in figures, that their ordinances.were parables (Uapafiokrj, Heb.ix. 11.) or allegories with respect to the times of the gospel; that the Christian church is the true Israel of God, and all the privileges appropriated to the Jewish nation in the Old Testament as God’s segullah, or peculiar people, do in a more eminent manner appertain to the church of Christ, which is that true kingdom of God, the Jerusalem coming down from heaven, of which the earthly Jerusalem, and the temple there, was only a type and figure. These rules for interpreting the ancient prophecies laid down by the apostles, ought to be a standard for all Christians to square their interpretations by, as being delivered by those who had the Tvwmc, or that especial gift of the Spirit, which enabled them to explain the prophecies of the Old Testament, and apply them to the times of the New. This is that public or authentic interpretation of the Scripture prophecies, which St. Peter opposes to a private interpretation, 2 Pet. i. 20. (‘iSiac cTnAvcrcwc. The word’Eth’- \vmg properly signifies interpretation, being derived from ^EmXvtx), which signifies to expound, Mark iv. 34. So Gen. xli. 12. " To each man according to his dream he did interpret/’ It is in the Greek,‘AvSpt Kara to ivvirviov ahrv iwiXvae); that is, to such an interpretation as is wholly owing to human wit or invention, or relates to private persons and transaqtions. Whereas, this public interpretation is taken from the common analogy of faith, (Rom. xii. G.) and arises from comparing spiritual things with spiritual; (1 Cor. ii. 13.) i. e. the spiritual sense of the Old Testament writings with that of the New, and with one another. In which particular, I cannot but look upon Mr. White’s exposition as very deficient, in that he scarce ever compares the phraseology of Isaiah with that of the other prophets, or with parallel texts of the New Testament; which one would think every Christian commentator should have a particular regard to, in explaining the sense of the ancient prophecies. The ancient Jews never contested this point with the Christians, but always acknowledged that the chief design of the prophets was to foretell the times of the Messias. And when Christ and his apostles explained the prophecies in a spiritual or mystical sense, they interpreted them nccording to the received notions of the synagogue, and arc never taxed, that we can find, for misapplying theparticular texts they alleged, as if they did not belong to the times of the Messias. The words of St. Peter do in some measure inform us, from whence the Jews might reeeive these notions, 1 Pet.i. 11, 12. where he tells us, That the prophets who " searched diligently what, and what manner of time the Spirit of Christ, which was in them, did signify,* when it testified beforehand the sufferings of Christ, and the glory which should follow, had it revealed unto them, that not unto themselves, but to us they did minister thp things” whieh the apostles preached. No doubt, but they studied their own prophecies, and the Spirit of God so far assisted them; and enlightened their minds, as to enable them to leave this key for the interpreting their own writings, and letting succeeding ages into the true" meaning of them. And thus a traditionary explication of the Old Testament prophecies, was carried down from the very time of the? prophets to after-ages. Several arguments may be alleged to prove, that these notions were generally received among the Jews long be* fore Christ’s time: in the first place, we may argue from their admitting the Song’ of Solomon into their canon, which could have no pretence for being placed among the sacred writings, but only as it was supposed figuratively to set forth the spiritual marriage of Christ and his church* The same point may farther be proved from their ancient Targums and Paraphrases upon the Scripture, from the Mischna, and those mystical expositions of several texts, which we read in the epistle of Barnabas, and which it is probable were taken out of some Midrasch, or authentic exposition of the Scripture texts, as hath been observed by Bishop Fell, and other learned commentators upon that epistle. And though it should bo granted,, that some of those writings are not so old as the time of Christ and his apostles; yet this doth not invalidate the force of tho argument, because those writings consist of traditionary explications of Scripture, which the compilers took from the writings of former ages, just as, in aftertimes, the Greek Catence upon the Scriptures were compiled, out of the writings of the. ancient fathers by authors of a later day. It does not appear, that “this mystical way of applying the Scripture prophecies to the times of the Messias, was ever called in question, till the Jews eame to engage in disputes Avith the Christians; and then, to avoid the force of their arguments, they found it necessary to reject the opinions of their ancestors. It was this consideration made Aquila and Theodotion, apostates from Christianity to Judaism, to undertake a new translation of the Old Testament into Greek, because they thought the interpretation of the Septuagint too favourable to the Christians, having been framed according to the traditionary explication of the sense of the prophets, which had been received among the Jews time out of mind. (See Bishop Pearson’s notes upon his Exposition of the second, third, and fourth Articles of the Creed: and Justin Martyr’s Dialogue against Trypho the Jew.) This Christian interpretation aboutthepropheciesis called the mystical sense, because it helps to unfold the mysteries of the gospel, not as if it were always opposed to a literal sense. For in many cases what we call the mystical sense, more exactly answers the natural and genuine import of the words, than any other interpretation that can be given of them. To instance in that famous prophecy, (Isa. vii\ 14.) “Behold, a virgin shall conceive,” &c. Supposing, but’ not granting, that this prophecy can be applied in a lower sense to Isaiah’s son, or any other person but Christ; yet Microsoft® PREFACE TO ISAIAH. it is plain, at first sight, (hat the historical sense, which* is commonly given of the words, to denote one that is now a virgin, but should afterward marry and bear a son, comes infinitely short of the true force and meaning of them, and contains nothing in it that can deserve to be called a sign or wonder. This seems to have been a maxim in interpreting prophecies, received among the Jews before Christ’s time, that wherever they observed an imperfect completion of a prophecy in the historical event, which no way answered the lofty expressions, and extensive promises, which the natural sense of the text imported, there they supposed the times of the Mcssias to be ultimately intended, " in whom all the promises of God arc yea, and amen.” (Scriptores Oco^-vcuarot de Typo disserentes, divinius quiddam ex inopinato pati solent, et ad Antitypum vehementiori Spiritus afflatu rapi et clevari." Spencer de Legib. Hebr. lib. iii. cap.S. n. 2.) • To prevent any misunderstanding, it may be proper likewise to take notice, that this mystical sense of the prophecies, is now and then, but not so fitly, called a secondary sense; not as if it were less principally intended by tho prophets, but Tather with respect to the time, because it is the last or ultimate completion of their predictions. < That many of the prophecies are not limited to one single event, but may have different views, and be capable of being fulfilled by several steps and degrees, is what I have all along supposed in the following Commentary,’ and therefore here it will be proper to assign the reasons of such a supposition. This subject hath been handled by several learned men, and of late by Dr. Nich. Clagett. [My Lord Bacon has made an observation upon this subject, which deserves to be taken notice of;- in his Advancement of Learning, book ii. chap. II. " In the interpretation of prophecies, that latitude must be allowed, which is proper and familiar to Divine prophecies, that their accomplishments may be both perpetual and punctual. For they resemble the nature of their Author, To whom one day is as a thousand years, and a thousand year’s as one day. And though the fulness and height of their complement be many times assigned to some certain; a°;e’ or point, of time, yet they have nevertheless certain stairs or scales of accomplishment throughout divers ages of the world."] I shall not repeat what hath been said already upon this argument, but only lay. down some general reasons of this assertion.. I have already observed, that this opinion is agreeable to the sentiments of the Jews: the only point in which they differ, from us is, whether the Messias, to whom the prophecies relate, be alreaily come, or be yet to come. Therefore I shall not any longer insist upon that argument, but proceed to observe, that under the Old Testament, all the most considerable persons, and.transactions there mentioned wctc typical, and prefigured the state of things under the. Mcssias. Tlius the New Testament informs us, tlmt.by Sarah “and Hagar were allegorically represented the tivo. covenants: by the preferring of Jacob before Esau, the rejection of the Jews, and the calling of the gentiles: by the deliverance from the Egyptian bondage, the redemption of mankind by Christ, the true passover sacrificed for us: that the Israelites passing through the lied Sea, did typify the sacrament of baptism; and their sojourning in the wilderness, in their way to the promised land, was designed to signify that we arc but strangers and pilgrims in this world, and must look upon fieaven as the only true place of rest which remains for the people of God. In the’ characters the Scriptures give us of Adam and Melchisedec, of Isaac and Joseph, of Moses and Joshua, of David and Solomon, of Eliakim and Jonah, of Cyrus and Zerubbabel, they plainly describe them as figures of Christ: that several circumstances of their lives did foreshow the most remarkable passages of his, and thedeliverances some of them wrought forGod’s people, were earnests of a greater redemption to be accomplished by the Messias. Several of the Psalms, particularly the eighteenth and the hundred and eighteenth, were writ upon particular occasions, relating to some remarkable circumstances of David’s life, as appears both by their titles (which, to be sure, arc as ancient as the compiling the Old Testament canon), and by the general subject handled in thcra: and yet several passages out of these Psalms are applied in the New Testament to Christ and the gospel, as more eminently fulfilled in thcml From these principles we may conclude, that there is a resemblance, or correspondence, between many of the transactions mentioned in the Old Testament, and those which should come to pass under the New: and consequently, that the prophets, when they spake of some events near their own times, probably had more distant views, which might reach even to the latter ages of the world. This assertion, as it shews that fulness of sense contained in the Scriptures, which Tertullian saith, (adver$. Hermog, cap. 22.) He did so much reverence and adore, (” adoro Scripturac.plenitudincm/^so it introduces Christ into the world, with a. great deal of pomp and’ solemnity; whilst it makes the whole contrivance “of the Jewish dispensation, and all the eminent persons of formeT times, as so many harbingers to prepare the way for his coming, and thereby raises in our minds a just veneration for the gospel-state, as the masterpiece of Divine Providence, that point wherein all the lines of God’s manifold wisdom do meet as in their centre; from whence it is evidently demonstrated, that " Christ was’ ordained by God, before the foundation of the world,” though in his wise disposal he did not appear till the latter times of it. These providential congruities between the times of the Old and New Testament, do very much confirm the authority of both Testaments; for they plainly shew, that they were written by the direction of one and the same Spirit, who hath therein discovered to us one entire scene of providence, which Teaches from one end of the world to the other. -. The apostles justify this way of interpreting Scripture prophecies, by the interpretations they give us, both of the ancient prophecies, and of our Saviour’s own predictions; of each of these I shall give a remarkable instance. That prophecy of Isaiah, (liii. 4.)." lie hath borne our griefs, and carried our sorrows," without question is principally to’be’understood,’ of Christ’s undergoing the punishment due to our sins; but yet St. Matthew applies it to the pains which he took in healing men of their bodily infirmities, and his rendering his own life uneasy by the care and trouble he underwent to give case to others, (Matt. viii. 18.) In like manner, that expression^ our Saviour, (John xvii. 12.) “Those whom thou gavest mo I have kept, and none of them is lost,” was chiefly meant of Christ’s care to preserve his disciples in a firm belief of, and adherence to, those truths which he taught them; yet we find St. John
Song of Solomon 8:1
C/ THAT thou ivert as my brother, that sucked the breasts of my mother/ when I should find thee without, I would kiss thee; ijea, I should not be despised. And now, having finished this blessed work, I hope to enjoy more intimate fellowship with thee. I cannot but wish, at least, to be made so happy as to have thy gracious presence always 1 with me: and, by familiar acquaintance and conversation, to be so united with thee, that I may not be ashamed’ openly to own my love; but look upon it as an honour to make a public profession of my relation to thee. See Annot. [a] *
Song of Solomon 8:2
1 would lead thee, and bring thee into my mother’s house ) who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.) Whereby I would carry the knowledge of thee from place to place, till’ I had’introduced thee into the acquaintance of my nearest kindred: which would enlarge my knowledge, and make new discoveries to me; and cause no less joy unto thee, and unto all the world, to see them give entertainment to thee. See Annot. [b] This dear Lord (i. e. the knowlcdgeof him) she desires here to carry still farther; till she had brought him into the house, that is, into the family of her mother. Which may be applied unto the design of God to awaken the Jews to believe on Christ, by bringing in the fulness, that is, a vast number, of the gentiles, (Rom. xi. 25.) Which the apostle saith there, (ver. 15.) would be life from the dead: unto which the last words of this verse may be accommodated. -: For after she had said she would lead him, or bring him’ down; and then bring him into the house of her mother; she adds, tliou shall teach, or instruct me. Which agrees with what the apostle there writes, (ver. 12,) that if the fall of the Jews was the riches of the gentiles’; that is, enriched them with the treasures of Divine wisdom and knowledge, how much more would their fulness enrich them? If we refer this clause (as we do) to mother beforenamed, the best sense I can make of it is this, By whom I was educated and instructed. • And then follows her making him drink of spiced wine (that is, making a great feast for him, Prov. ix. 2. where the most excellent wine made the chiefest part of the entertainment), such wine as makes those who arc asleep to speak, (vii. 0.) Which effect, the receiving of the Jews again will produce; as the apostle tells us, when he saith, it shall be life from the dead: t. e. a most powerful argument to enliven the most stupid souls, and move them to believe in Christ. Certain it is that herakach, spiced* or aromatic wine, denotes its fragrancy or delicious odour; whereby the best wines are discerned, as much as by their* taste: and the word we translate juice signifies every where musty, or new wine: whereby the prophets set forth something that works’ with greater power and efficacy than ordinary, (Zcch. ix/ 17.) And here, I doubt not, relates to something new and unusual: and, in the mystical application, may signify W greater fulness and power of the Spirit, than had been in former days; working like new wine in the hearts of those that received the gospel. And this is said to be done to him, because, as Theodoret noted before, what is done to his members, he takes as done to himself. [c]
Song of Solomon 8:3
His left hand should be under my head, and his right hand should embrace me. And thanks be to his goodness, I’feel him communicating the power of his Spirit to me: which is the greatest token of his love; and then works most strongly in our hearts/when he sees them fullest of love to him. See Annot. [c] Bridegroom.’, Ver; 4. I charge you, O daughters of Jerusalem, that ye 3N Digitizqd by Microsoft ® [chap. viii. stir not up, nor awake my love, until he please.’] Who, with his wonted care, or rather with a more earnest concern than ever, repeats his charge to my companions; saying, I conjure you to take heed, lest you discompose, or give the least disturbance to this love: but let it enjoy its satisfaction to the height of its desires. See Annot. [d] Daughters of Jerusalem. Who is here represented as immediately condescending to her desires, and fulfilling her wishes: vouchsafing a new supply of the power of the Spirit, to support and comfoTt her in those labours of love for his name’s sake.’ Which were so great, that she is represented here as spent and fainting away. So she had done before, ii. 6. where see; the meaning of these words. • [d]
Song of Solomon 8:4
This verse hath also been twice used before; with no difference from what we read here, but that now’ the mention of hinds and roes’is left out; and yet he charges them with greater vehemence than ever. For the Hebrew-’ phrase here signifies, as much as what do you do, why do you stir, &c. that is, by no means; take heed how you disturb her. (See ii. 7. iii. 5.) -•’ • • o [e]
Song of Solomon 8:5
(Who is this that cometh upfront the wilderness, leaning upon her beloved?) I raised thee up under the apple-tree: there thy mother brought thee forth: there she brought thee forth that bare thee.] And who can choose but admire at the power of love! which hath advanced her to such a degree of greatness, that it astonisheth those that behold it, and makes thenfsay, Who is this that, out of a low condition, is raised to such familiarity with her beloved, that she leans upon his arm; being made one with him, and enjoying all manner of happiness in his love? Which I have excited towards me, saith she, by the pains I took in thy service, -when I laboured in the country plantations; (vii. 11, 12.) such pains as thy mother felt,when she travailed with thee, and brought thee forth out of her womb. Sec Annot. [e] Spouse.. Ver. G. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.] Place me, therefore, hereafter so near unto thy heart, that I may never slip out of thy mind; but constantly receive fresh marks and tokens of thy love and favour: deny not this suit, which proceeds from most fervent love; which can no more be resisted than death, and is as inexorable as the grave; especially when it flames to the degree of jealousy, and is afraid of losing what it loves: then it incessantly torments the soul, if it be not satisfied; it wounds incurably; it burns and rages with such a violent and unextinguishablc heat, as I feel in my breast, now that it is mightily moved by the Lord. Sec Annot. [f],’ This seems to be the voice of her companions, or daughters of Jerusalem, mentioned in the versebefore (and begins the last part of this Song), admiring the new change they saw in her. For she was represented before as coming out of the wilderness;(\. G.) but not leaning upon her beloved; as she is here. Which signifies her ad-> vancement unto a state of greater dearness to him, and fa-: miliarity with him.,.-»…. The word mithrappeketh is not found elsewhere, and. therefore variously translated by interpreters.‘But mostagree that it signifies, either closely adhering, or leaning^ relying, and rtcumbing, as they speak: which L. de DieV hath shewn is the use of the word in the neighbouring Ian-’ guages. But there are those who think it imports something’ of pleasure (and therefore the Vulgar takes in that sensewith the. other, as I have in the Paraphrase), and translate it, flowing with the delights. For she having been in* the fields and villages, visiting the vineyards, and other places, (vii. 11 — 13.) is now introduced as coming back* from thence, into the royal city. Which being seated on; high, in comparison with the plains out of which she came,^ she is said to ascend, or come up: but, that she might not be’ tired with the journey, is represented as leaning upon the arm of her beloved (or, as some will have it, lying in his 6o-’ som, as St. John did in our Saviour’s), and laden with the delicious fruit befdrcmentioned, (vii. 13.) Which excited tho admiration of all that knew her, when they beheld the grace of her Lord towards her; together with her own beauty/ riches, ornaments, and happiness…,:. The latter part of the verse, all the Greek fathers take to be the bridegroom; and so do many of th6 Latins. *. But some of them, and all the Hebrew writers, take them to be the words of the spouse; because thee is of the masculine gender. Whichsoever way we take them, the sense is very hard to find. If we go the first way, the most natural sense seems to be, that he puts her in mind of the poor and mean condition, out of which ho had taken her; into a state of the greatest friendship with him: that she might not be 3N2
Song of Solomon 8:6
Tho words, also, according to the Hebrew points, are the words of -the’spouse; beseeching her beloved to keep her always in his mind, as one very dear to him. For that was the end of having the name, or the picture, of a beloved person, engraven on a seal, or jewel, and wearing it next the heart, or upon the arm; that it might testify their great esteem of such persons, and the constancy of their affection towards them, and that they desired they might never slip out of their jnemory. (See Jer. xxii. 24.) • Some think.here is an.allusion to the high-priest; who carried the names of the.children of Israel engraven in precious stones, not only upon his breast, but upon his shoulders also; as may be seen, Exod.xxviii. 11, 12. 21. and this, for a memorial before the Lord continually, ver. 29. (Which interpretation jnay be confirmed by the words of the son of Sirach, Ecclus. xlv. 11. who saith, Aaron was adorned with precious stones, graven like seals.) And they think withal, that seal upon the heart relates to the inward affection; and seal on the arm, to the outward expressions pf love and esteem. And then follows the reason of this prayer; which proceeded from the vehemence of her love, which was grown to the height of jealousy (which is nothing but the highest degree of love), lest she should lose him, as she had been in danger before, (v. 6, &c.) This love is said to be as strong as death: which is admirably expressed by MaximusTyrius, dissert. 10. Wild. beasts arc not terrible to it, nor fire, nor precipices, nor tlie sea, nor the sword, nor the halter, itXka xal. ra Suropa ahr$ tviroQutrara, &c. but even, the most impassable difficulties are got over* by it; the hardest things are presently mastered; the most frightful easily surmounted, &c. it is every where confident, overlooks all things, ove?powers all things, &c. Eut none express this like St/Paul, Rom. viii.35— 37,&c. There is no difficulty but in the last clause of the verse (for as strong as death, signifies to be insuperable; so cruelas the grave, denotes it not to be moved by prayers and entreaties, or any thing else): where the word reschapeha should not be translated the coals thereof, but the arrows thereof are arrows of fire. That is, it shoots into the heart, wounds it, and burns there; nay, inflames it vehemently by the wounds it gives: as the reverend and learned Dr. Hammond hath observed upon Psal. Ixxvi. 3. And so the LXX. seem here to understand it, when they translate it irspiirn-pa avTi]$, its feathers, or wings, wherewith it flies, arc wings of fire. Which wings or arrows of fire, arc said, in the last words of all, to be a most vehement flame; or rather it should be thus translated, ivhich are the flames of the fire of the Lord. So the Hebrew word seems to signify, being compounded of three words, fire, flame, and the Lord: denoting mighty and exceeding scorching flames. Such compositions are not only to be found,in other parts of the Bible, (Jer. ii. 31.) but in the Punic language also, as Bochartus shews in his Canaan, lib. ii.’ cap. 15. Some translate it, Such flames are kindled only by the Lord. And then, if there be an allusion to the breast-plate of the high-priest, in the beginning of the verse, I fancy the conclusion may allude to the fire, that went out from before the Lord, (Lev. ix. 24.) and devoured the sacrifices, as love doth all manner of difficulties. This lire was to burn perpetually upon the altar, and never be suffered to go out, (Lev. vi. 12.) and therefore the best emblem of love that could be found. [g]
Song of Solomon 8:7
Many waters cannot quench love, neither can the floods drown it: if a man would give all tlie substance of his house for love, it would utterly be contemned. Though fire may be quenched, yet love cannot; no, not by the greatest difficulties, nay, troubles and sufferings: which, though they come pouring in continually, are so far from being able to suppress it, that they cannot abate it; no, nor translate it to any other, from the person it loves: for, as it is inestimable in itself, so it cannot be purchased by money; nor will they whom it. possesses part with it for the greatest estate that they might enjoy without it; but perfectly scorn and reject such profFcrs. Sec Annot. [g] For it is unextinguishablc, as it here follows, Many waters cannot quench love. Which is a metaphor whereby profane authors also have set forth the mighty, unconquerable power of love. rig 6 kcuv©c fju- Trpt)<jfibg, &c. What new kind of conflagration is this? (saith Philostratus in one of his epistles) I am ready to call for water, and there is none to bring it, on rb vfitaTvpiov «c ravTi)vn)v
Song of Solomon 8:8
We have a little sister, and she hath no breasts: what sliall we do for our sister in the day when she shall be spoken for?. And as for those that want it, or in whom it is but just kindled, it makes us very solicitous what we sliall do for them: particularly for one that is as dear to us as a sister; but of a small growth in this most desirable quality; and therefore not capable of that happiness which we enjoy: what shall we do for her, when it sliall be said, The time is come that she should be disposed of in marriage; and yet it shall be said withal, that she is not fit for it? Sec Annot. [h] Here is another property of Divine love, which makes us solicitous for those that want it; or have but the beginnings of it, and may be in danger to lose them. And this seems to be the speech of the spouse to her companions, who were all troubled for a sister (that is, some church), which was of a small growth, and had no breasts; that is, was not ripe for marriage. For all have breasts; but they do not rise and SAvell, till they are of such an age that they may be called women, (Ezek. xvi. 7.) They inquire there what they should do for her, in the day when she shall be spoken for? that is, demanded in marriage. Or, when there shall be speech concerning her; that is, concerning this defect of hers. [t]
Song of Solomon 8:9
If she be a wall, we tvill build upon her a palace of silver: and if she be a door, we will enclose her with boa7-ds of cedar. We will not despair of her; nor cast her off; but be both patient with her, and do our utmost to make her such as we desire: let her but be faithful and constant, and we will do for her as we do for a wall that is low: which we pull not down, but build up higher, and adorn also with fair and goodly turrets; or as we do with the door of a noble house;- which, if it be too weak or too mean, we spare no cost to mend it, but enclose in a caso of cedar. See Annot. [«] Little Sister. - Here he returns an answer to that question: which is, that he and they will take the greater care for her; to raise her stature, and to bring her to perfection. For where there are good beginnings, we are not wont to forsake them: but rather to add to them and improve them. As, for example, the wall of a building which we esteem, we do not suffer to fall to the ground, but strengthen and raise it: nay, adorn it sometimes, and beautify it with towers and pinnacles; which we stick not to gild, that they may appear more gloriously. Or, if it be a door of a house, which we value, we let it not decay; but rather case it with boards of cedar, to make it more durable, as well as neat and handsome: for cedar is not apt to jputrefy. This seems to me the most simple exposition of these words; and 1 do not think fit to trouble the reader with that vast variety, which may be found in interpreters. But only add, that they may very naturally be applied unto a soul, or a church in a state of imperfection; but built upon Christ the foundation: in this manner, Let her but be firm and constant, like a wall, in her love to me, and I will not abandon the care of her; let her but exclude all other, and open to me alone, and she shall never icant any thing necessary to her perfection: for I will richly adorn her, and make her like the house of God himself; which is lined with cedar. [&]
Song of Solomon 8:10
I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. And our labour, 1 foresee, will not be lost; for I hear her say, I am such a wall; and my breasts rise and grow big like such turrets: I am no longer of a low and despicable stature, nor unmeet for his love; but from this time forth I shall be acceptable unto him, and find such favour with him, as to enjoy all the happiness which he imparts to those that are most dear unto him. See Annot. (k]. And then this verse may be thus applied (being her answer): I am resolved to do what thou requirest (to be steadfast and faithful), and already perceive the reward of my fidelity, &c. For the$e words plainly relate. to the foregoing, as I have expressed in the Paraphrase: unto which I shall add nothing; for if that be admitted, there is no difficulty in them. It being known to every body, that shalom, peace, signifies all manner of happiness in the Hebrew language: which is included also in our English word favour, whereby we here translate it. For it signifies all the good things, that may be expected from the favour he bears to’any person. [Q
Song of Solomon 8:11
Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the f nut thereof tuas to bring a thousand pieces of silver. Which I will endeavour to answer by my best diligence in his service; and from thence still promise myself a greater increase of happiness: for though great persons’ let out their lands to others, as king Solomon doth the vineyard he hath in Baalhamon unto several tenants, from every one of which he receives a vast revenue, besides the gain which they have to themselves as a reward of their labour: (ver. 12.) See, Annot. [Z]. And being thus favoured by him, she now promises her diligence (in this and the next verse) to do him the best service, and to make the greatest improvements she could, of the talents committed to her. For though Solomon (she here saith) let out his vineyard, which he had in Baal-hamon, a place near Jerusalem, as Abcn Ezra tells us (which is followed by most interpreters, few thinking it to be near En-gedi), where abundance of people had vineyards, and he a very large one: for it being let to several farmers, every one paid him a thousand pieces of stiver, i. e. shekels (as much as to say, it brought him in a vast revenue yearly; for a thousand is a sum o’f perfection, Psal. cxliv. 13. Micah v. 2. and other 1 places* and the number of farmers or tenants, though not expressed, some think, to be ten)] yet she takes up another resolution, which she expresses in the next verse. [m]
Song of Solomon 8:12
Where she saith she will herself look after the vineyard committed to her trust, and not leave it to the care of others. Which seems to be the meaning of the first phrase in this verse: My vineyard which I have is before me; i. e. under my eye (as we speak) and special care. Thus God’s judgments are said to be before David; (Psal. xviii. 22.) that is, he took great care never to swerve from them. It amounts also to the same sense, if we take this phrase to signify as much as, it is in my power, (Gen. xlvii. 5. Jer. xl. 4.) For then the meaning is, she kept it in her own hand, or occupation, and did not farm it out to others. And then the last part of the verse signifies, that if Solomon made such a profit of his vineyard as thatbefotenamed (besides two hundred shekels, which each of the farmers got over and above for their pains), though he did not dress it himself, what would be the increase that she was likely to make by her own care and diligence in the business? That is, it was incredible what fruit she would reap by her pains: according to that of the son of Sirach, (Ecclus. xxiv. 31, See.) I said I will water my best garden, and I will water abundantly my garden-bed; and to, my brook became a river, and my river became sea, &c. This seems to me the most natural sense of these twb difficult verses, which Almonazir suggested to tny thoughts. And that Solomon, not any other person, is here intended, Maimonides himself agrees; who, in liis treatise of the Foundation of the Law, chap. 7. hath these words: Wheresoever you meet with the name of Solomon, in the book of Canticles, it is holy; as the rest of the names there are: save o?dy in that place, A thousand are to thee, O Solomon, &c. Others also add that place, (Cant. iii. 7.) Behold his bed, which is Solomon’s, &c. AVhere the masters say, it is a common name, as well as here. These two verses are ingeniously applied by some, to the far greater increase of knowledge and goodness in the church than in the synagogue: that is, by Christianity than by Judaism. \n\
Song of Solomon 8:13
Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Which coming to the ears of her beloved, he said to her in the presence of all that waited on her, Thou hast taken up a worthy resolution; nothing can be more acceptable to me than that thou fix thy habitation in thy vineyard; nor canst thou possibly be better employed, to thy own as well as my content, than about the gardens, (vi. 2.) committed to thy charge: and therefore ask what thou wilt of me, and I tell thee before all thy companions, who arc witnesses of what I say, I will do it for thee. See Annot. [n] Spouse. This verse, according to the Hebrew points, is the voice of the bridegroom: who seems to commend the resolution she made, in the foregoing verse. And he calling her the inhabitant of the gardens (which are the same with the vineyard beforementioned), it signifies her perpetual care about their prosperity. In recompence of which, he bids her, before they finish this interview, to ask what she will of him, and it shall be done for her. Which, in short, is the sum of what the same Almonazir hath long ago conjectured to be the sense of this place. [o]
Song of Solomon 8:14
Make haste, my beloved, and be thou like to a roe, or to a young liart, upon the mountains of spices. I have nothing to desire but this, that thou, who art my only beloved, wouldest come and accomplish all these things: make all the speed, that is possible, to come and save us, and perfect thy loving-kindness to us.; such speed as the swiftest creatures make to save themselves froin danger: let nothing hinder this; but by thy love, which makes all. Unto which she returns her answer in these words, and so shuts up this Song. Which seems to me to conclude as it began; with a desire that the Messiah would come, and make good all those things that had been represented in these raptures. The word berach, which we translate make haste, is twice translated by the LXX. Bittcvioiiat, to go, or run through, to the very end. (Exod. xxvi. 28. xxxvi. 33.) And, no
My vineyard, which is mine, is before me: thou, Solomon, must have a thousand, and those that keep the fruit thereof two hundred. Yet I will not commit the vineyard which I am entrusted withal, to the care and management of other persons; but cultivate it myself, with my utmost industry: my own eye shall be ever upon it, and I will let nothing be wanting for its improvement; and therefore, if he receive so much profit, beside the benefit that accrues to others, what fruit may not I expect from a far better soil than his, and from far greater pains and providence that I will use about it? Sec Annot. [m] Bridegroom.. ■. »