righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâ—ginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
as it were to leap and sparkle when it riseth and doth with admirable swiftnesse run its course about that vast compasse of the heavens and yet is not wearied And indeed by the account of the best Mathematicians within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth Vers 6. His going forth is from the end of the heaven and his circuit unto the ends of it c. That is from the East it goeth to the West and so round about under the earth to the East again Yet some conceive that under these words his circuit the Suns moving Northward and Southward according to the severall seasons of the year is also comprehended and that by the ends of the earth may be meant the severall places of the Suns rising and setting As for the following clause and there is nothing hid from the heat thereof either the meaning is that there is nothing neither man nor beast tree nor plant that can be hid from the scorching heat thereof or that there is nothing so deeply hid in the bowels of the earth which doth not feel the enlivening heat of the Sun or the effectuall operation thereof Vers 7. The law of the Lord is perfect converting the soul c. By the law here is meant the whole word of God see the Note Psal 1.2 or the whole doctrine of salvation for any doctrine in Scripture is called law as the law of works and the law of faith Philip. 3.27 And it is said to be perfect because it is faultlesse and doth perfectly reveal the will of God in all things necessary unto salvation And thus David passeth to that which was his chief drift in this Psalm namely to shew how far the instruction of the word which God hath afforded his people doth surpasse that of the creatures by the creatures much may be learnt concerning God but in his word he hath perfectly revealed all things necessary unto salvation and it is said to convert or restore the soul because it doth restore men to life that were dead in sin or generally because it doth restore men to a good condition that are fallen from the blisse of their first estate according to that of the Apostle Act. 26.18 As for the 2 clause the testimony of the Lord is sure making wise the simple why the word is called the testimony of the Lord see in the Note Exod. 25 â— 16. And it is said to be sure because it is so unquestionably certain and true and to make wise the simple because those that are of meanest capacities may hereby be made wise unto salvation if they be humble and not highly conceited of their own wisedome neither is there any true wisedome in men till hereby they are made wise Vers 8. The statutes of the Lord are right c. That is They do clearly and plainly teach men that which is right and direct them in the right way the commandement of the Lord is pure enlightening the eyes that is enlightening men with knowledge or comforting them in their sorrows Vers 9. The fear of the Lord is clean enduring for ever c. If we understand this as some do of that filiall fear of the Lord which is in all the godly that is said to be clean because it purifies mens hearts and waies and to endure for ever because even in heaven the Saints shall fear and reverence the Lord or because this fear must alwaies be in the people of God and will bring them unto life eternall And if we understand it of the worship of God that may be called clean because of the inward and outward purity that God requires in those that serve him and we know it must be for ever in the Church of God But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear because he is the object of our fear as Gen. 31.53 Iacob sware by the fear of his father Isaac and Psal 76.11 bring presents to him that ought to be feared or to fear as it is in the Originall so the word or law of God is here called the fear of the Lord because the law was given with fearfull majesty and the Word it is that worketh in men a due fear and reverence of God and that teacheth men how to worship him And why this may be said to be clean see also Psal 12.6 As for those words enduring for ever they intend either that the Word is an eternall and unchangeable law which shall alwaies be continued in the Church or that the truths contained therein shall for ever be found sure and certain and likewise that it is the means to bring men to live for ever in heaven In the last clause the judgements of the Lord are true and righteous altogether the commandments of God are called his judgements either because they are the commandments of him who is the judge of the world or because according to them he will judge men or because of the threatnings of judgements thereto annexed or because God hath therein declared what he hath judged or determined that men should doe and they are said to be true and righteous altogether both to signifie that they are all such and that they are perfectly and exactly such Vers 10. Sweeter also then the honey and the honey comb That is the honey that of its own accord drops from the comb which is accounted the sweetest Vers 11. Moreover by them is thy servant warned c. To wit to avoid the sins he was subject to both in regard of his generall and particular calling as he was Gods anointed king and in expressing this he tearmeth himself Gods servant as rejoycing in his walking in Gods waies which he had said were so delightfull to him As for the following clause and in keeping of them there is great reward it may imply 1. that God is wont abundantly to reward all those that sincerely endeavour to keep his laws and 2. that the very keeping of them is in it self a reward sufficient there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein Vers 12. Who can understand his errours c. This may be inserted here in reference to severall foregoing passages as that vers 7. The law of the Lord is perfect but alas we are so far from observing it perfectly that no man can tell how many waies he breaks it or the words of the foregoing verse By thy law I am preserved from much evil but alas in many things we offend all They that keep thy law shall be richly rewarded but who can tell how many waies they transgresse it so that it is thy grace in pardoning my sins that I must rest upon and not mine own righteousnesse and therefore saith he cleanse thou me from secret faults Vers 13. Then shall I be innocent c. To wit if
he had said before vers 11. there is none to help Vers 21. Save me from the lions mouth c. See the Note before vers 13. For thou hast heard me from the horns of the Vnicorns that is thou hast upon my prayers delivered me when I was in the midst of many cruell enemies or from the power of those enemies Vers 22. I will declare thy name unto my brethren c. That is I will shew forth thy praise amongst them and as it is meant of Christ it was accomplished partly when he appeared to his disciples after his resurrection for fourty daies together informing them in the great things that God had done and speaking of the things pertaining to the kingdome of God Act. 1.3 for these he tearmed his brethren Act. 20.17 Goe unto my brethren and say unto them I ascend unto my father and your father c. and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world for all believers are the brethren of Christ as is noted Heb. 2.11 12 and that because by Christ they receive the adoption of sons who is therefore called the first-born amongst many brethren Rom. 8.29 Vers 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him c. Gods regarding of him is here opposed to the contempt of the world of which he had said before vers 6. that he was a reproach of men and despised of the people abhorred as a worm and no man and concerning which the prophet Esay speaks Isa 53.3 we hid as it were our faces from him As for the last clause but when he cryed unto him he heard see the Note before vers 2. Vers 25. My praise shall be of thee in the great Congregation c. That is Thou wilt give me occasion to praise or I will praise thee in the solemn assemblies of thy people Yet as this is spoken in reference to Christ by the great Congregation may be meant the solemn assemblies that the Jews had on their three great feasts or particularly that assembly where after his resurrection Christ was seen of above five hundred brethren at once 1 Cor 15.6 or rather the great Church of the Gentiles of whom it was promised that they should be as the stars in heaven for multitude namely that amongst them Christ would by his servants preach the Gospel of salvation and thereby publish Gods praise I will pay my vows before them that fear him that is the sacrifices or the praises which I have vowed to give thee and observable it is that he doth not only promise this but he doth it also with a kind of rejoycing as being glad to think of his doing this which he doth promise Vers 26. The meek shall eat and be satisfied c. By the meek here are meant those poor mortified souls that being pressed in conscience with the burthen of their sins and the apprehension of Gods indignation against them for their sins either feared or felt are humbled thereby and have their fierce nature tamed and subdued Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men therefore some conceive that this is principally meant of such who being distressed and oppressed and being destitute of all outward help do therefore humbly seek to God for deliverance and therefore on the other side he affirms the same afterwards vers 29. of those that be â—at upon the earth However that which is said of these that they shall eat and be satisfied is spoken with reference to those sacrifices and peace-offerings of praise which David had tearmed vows in the foregoing verse it being the constant course of those times to feast many the poor especially with their peace-offerings yet that which is said that eating they should be satisfied is not meant so much of satisfying their bodily hunger as that their souls should be satisfied to wit either with consolation in those spirituall benefits which were signified by their sacrifices or by being raised up fully to trust in God by experience of that readinesse in God to help which had caused David to pay those his vows unto the Lord as is more fully expressed in the following words· But now as this is spoken in relation to Christ the meaning must be that the meek should be fed with the word of the Gospel or with Christ the true nourishing food of our souls both in the Word and in the Sacrament of his body and bloud and so should be cheared and revived thereby whereas before they were as dead men through the terrours of Gods wrath c. And accordingly we must also understand the two following clauses they shall praise the Lord that seek him that is they that seek to know God and to obtain his favour shall praise him see the Note 1 Chro. 16.11 your heart shall live for ever that is your hearts shall be cheared and revived for ever or your souls through faith in the redemption of Christ shall be comforted and live for ever Vers 27. All the ends of the world shall remember and turn unto the Lord c. This is meant of the conversion of the Gentiles upon the preaching of the Gospel and the word remember may comprehend these three particulars 1. that hereupon they should bethink themselves of their sins and the curse thereby due unto them 2. that they should be put in mind of the sufferings and glory of Christ his Resurrection and Ascension c. and that partly by the preaching of the Gospel and partly by the Sacrament of his body and bloud of which Christ said Luk. 22.19 Doe this in remembrance of me and 3. that they should be often speaking of and extolling the Grace of God in Christ 1 Pet. 2.9 Yea some conceive also that this word remember is used in speaking of the Gentiles conversion because those nations had formerly the knowledge of the true God and professed the true religion and should be then turned again from their vanities to serve the living God Act. 14.15 Vers 28. For the kingdome is the Lords and he is the governour among the nations That is God in Christ is the king of the Church and therefore being also by nature the supreme Lord over all it is fit they should serve him or he will surely bring them to submit to his sceptre Vers 29. All they that be fat upon the earth shall eat and worship all they that goe down to the dust shall bow before him c. That is Both rich and poor shall believe and serve the Lord Christ see the former Note vers 26. For by those that be fat upon the earth are meant the rich and the great men of the nations see the Note Job 15.27 Though it be as hard a thing to winne these as to make a camel goe through the eye of a needle yet through the mighty
through deep mire brambles and briars or over craggy or any other wayes that must needs be hard and troublesome for them to goe in Vers 4. Yea though I walk through the valley of the shadow of death c. As if he had said through the deepest shadow of death see the Note Job 3.5 I will fear no evil His meaning is that though he should fall into the most desperate and deadly dangers as a sheep that wandring falls into the paws of a lion yet he would not cast off his confidence in God For he doth not intend by these words that he should be void of all fear but that his faith in Gods providence should over-master his fear For thou art with me to wit as a shepheard that stands watching over his sheep thy rod and thy staffe they comfort me Some distinguish here betwixt the rod and the staffe by the staffe they say is meant the shepheards hook and by the rod a little wand which they say shepheards also used to beat in the sheep when they went astray from the flock to keep them up close together and to hasten them forward when they lagge behind and some that it is the shepheards hook that is here called both a rod and a staffe However doubtlesse the meaning of these words is that considering that God as a carefull shepheard did watch over him he was thereby comforted in his greatest perils yet withall by his rod and staffe may be meant 1. his Providence in guiding and preserving him 2. his word and spirit directing him in all his waies and his rod of correction which may also properly enough be said to comfort him as being an evidence of Gods fatherly care over him Vers 5. Thou preparest a table before me in the presence of mine enemies c. As if he should have said to their grief and vexation they being no way able to hinder it as it is expressed Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Some think that this expression is used also in allusion to the custome of Princes that used to have those they had taken captives stand by when they were feasting as by way of insulting over them as we see in Adonibezek and Samson but Davids meeknesse and piety make it improbable that he ever used to doe this As for those words Thou preparest a table before me he alludes therein to the royall plenty he dayly enjoyed comparing the liberall provision that God afforded him to a plenteous feast for which great preparations are made beforehand and which is spread on a table and set out in the most curious manner and to the same purpose is that which follows thou anointest my head with oyl my cup runneth over for though some understand this anointing his head of his anointing to be king of Israel yet it is far more probable that this expression is used in reference to the custome of feasting in those times when they used to welcome their guests with pouring forth sweet precious oyles upon their heads whence Amos speaking of feasting saith Amos 6.6 that they did drink wine in bowls and anoint themselves with the chief ointments and Christ said to the Pharisee that had feasted him mine head with oyl thou didst not anoint and so likewise that my cup runneth over is in reference to the custome at feasts of assigning to every guest his severall portion see the Note Psal 11.6 So that the summe of the words is an acknowledgement that God had afforded him plenty of all things not only for necessity but also for delight Nor can it be denyed but that it may be extended also to Gods feasting his soul with those spirituall dainties of the Word and Sacraments and to Gods chearing of his soul with the comforts of his spirit called the oyl of gladnesse Psal 45.7 Vers 6. Surely goodnesse and mercy shall follow me all the dayes of my life c. By goodnesse and mercy may be meant not only the grace and favour of God but also the effects thereof in a gracious supply of what was truly good for him for of this he might be sure that God would never fail him and the expression is very emphaticall when he saith goodnesse and mercy shall follow me for it doth not only imply the continuance of Gods goodnesse to him but also Gods readinesse to shew him favour whilst other men pursue and follow after happinesse happinesse doth pursue and follow the servants of God they do not with so much earnestnesse seek a blessing from God as God seeks to blesse them As for the following words and I will dwell in the house of the Lord for ever either it is a resolution that he would to his lives end worship and praise him in his Sanctuary implying that in this he rejoyced more then in the abundance of earthly blessings that God had given him or else it is a profession of his assured hope that he should constantly abide in the Church here and for ever in heaven PSALM XXIV Vers 1. THe Earth is the Lords and the fulnesse thereof c. By the fulnesse thereof is meant all the creatures that are on the earth but principally the nations that dwell therein as is expressed in the following clause the world and they that dwell therein Now this is prefixed that hereupon he might adde and that by way of admiring the goodnesse of God to his Israel that though the whole world and all the inhabitants thereof were the Lords yet all the world was not his as Israel was though the whole Universe was his yet he had chosen Jerusalem to be in a speciall manner his dwelling-place his Church to be above others his peculiar people The earth is the Lords c. but saith he vers 3. who shall ascend into the hill of the Lord c. I know that some Expositours give another reason why this is here prefixed namely that from the Lords dominion over all the world he might afterwards inferre how necessary it was that the Princes of the world that dwelt in the Lords holy hill should receive and obey Christ his anointed which they conceive is that which is intended in those words vers 7. Lift up your heads O ye gates c. But the reason before given is much the clearer However very observable it is that the Apostle 1 Cor. 10.25 26. proves by these words that Christians might without scruple buy and eat any meats that were sold in the market because all was the Lords and made for mans use and so they as Gods children especially also if we adde the right they had to them through Christ might lawfully take them from the hand of their father Whatsoever is sold in the shambles that eat asking no question for conscience sake for the earth is the Lords and the fulnesse thereof and yet immediately vers 28. by the same words he urgeth them not to eat
procured by him for his Church and being derived from him to the faithfull it is the spring of all their comfort and joy As for those words above thy fellows they may be meant of Christ severall wayes as that he was anointed with the oyl of gladnesse first above all men partakers of the same flesh and bloud with him or secondly above all Christians who are made partakers of Christ Heb. 3.14 and with him are partakers of the same holy unction and of all the priviledges he hath purchased for them being made the sons of God joynt-heirs with Christ Rom. 8.17 yea kings and priests unto God as he is Rev. 1.6 or thirdly above all that were set apart by speciall calling to the regall power as Moses Joshua David Solomon or any others And indeed considering that he was both God and man that there was never man advanced to such an eminency of dignity as to be both king priest and prophet and to have the preeminence therein above all the King of kings the chief priest and the chief prophet and that he had such a fulnesse of the spirit even without measure so that all that have grace received it of his fulnesse and so was superabundantly replenished with all the gifts and graces of the spirit in all perfection it may well be said that he was anointed with this oyl of gladnesse above his fellows Vers 8. All thy garments smell of myrrhe and aloes and cassia c. This may be meant of the ordinary royall attire of Solomon which we may see was very gorgeous by that which Christ saith concerning the lillies of the field Matth. 6.29 to wit that even Solomon in all his glory was not arayed like one of these or else of his nuptiall attire when indeed men were wont to be in their greatest bravery see the Note Psal 19.5 And then for the smell of these garments either it may be intended to have been from that sweet and precious ointment wherewith he was anointed king or else rather from those perfumes made of myrrhe and aloes and cassia and such like aromaticks wherewith they were wont in those countries very much to perfume their garments of which see the Note Gen. 27.27 As for the following words out of the ivory palaces c. the meaning must needs be that when Solomon came out of his palaces adorned with ivory his garments smelt of myrrhe c. or that those his garments were brought to him out of his ivory palaces or wardrobes where they had been laid in such spices and perfumes For that the kings of Judah had such rich wardrobes and treasuries for spicery and perfumes is evident 2 Kings 20.13 and though we read in the story of Solomon only of a throne of ivory which he had whereto the like was not made in any kingdome 1 Kings 10.18 20 yet because it was so usuall in those times to adorn their houses with ivory see 1 Kings 22.39 and Amos 3.15 it may well be thought that it was so also in Solomons magnificent buildings And then those last words whereby they have made thee glad are meant either of these palaces so sumptuously built or rather of his perfumed garments or of the spiceries oyls and perfumes wherewith they were sweetned and hereby they that is those that gave these things or used them for Solomons service are said to have made him glad either because they were brought as honourable presents chiefly from forreign countries or because there is a vertue in such odoriferous things to chear and revive the spirits of men Ointment and perfume saith Solomon himself rejoyce the heart Prov. 27.9 But now for Christ of whom these things are principally meant first by his garments smelling of myrrhe aloes and cassia are meant either the humanity the body and soul wherewith his Godhead was vailed and covered as with a garment as indeed the soul also of man is in that respect said to be clothed with the body 2 Cor. 5.2 or else rather those royall and precious gifts and graces of Gods spirit wherewith he was adorned and the most perfect holinesse and righteousnesse of his person and life and wherewith also he is clothed in his members both as his righteousnesse is imputed to them and as from that fulnesse of grace that is in him there is grace derived unto them according to their measure to make them also inherently holy and righteous for these may be well said to yield a sweet smelling savour either with respect to the sweetnesse of the doctrine of the Gospel that bringeth the glad tidings of this righteousnesse for the salvation of men refreshing afflicted consciences and being the savour of life unto life to those that believe it 2 Cor. 2.16 or else with respect to that amiable sweetnesse that was in his words deeds savouring of heaven and of his royall dignity and riches which also is in some proportion in the graces and holinesse of all his members their prayers and praises c. or with respect to the same of Christ procured by his holinesse and the great things that he hath done for his people whereby his very name is become sweet and delightfull to those that hear it Cant. 1.3 Because of the savour of thy good ointments thy name is as ointment powred forth therefore do the virgins love thee or to the good esteem which the holinesse of the Saints and members of Christ procures a good name being better then precious ointment Eccles 7.1 Secondly by the ivory palaces of Christ may be meant 1. those out of which his sweet smelling garments of righteousnesse were brought to wit the pure and spotlesse humanity of Christ which may be judged the more probable because the body of man is frequently compared to a house or tabernacle as in 2 Cor. 5.1 2. and because Christ himself called his body a temple Joh. 2.19 or 2. those out of which are brought the righteousnesse wherewith Christ is clothed in his members to wit the pure and holy Churches of Christ or the holy gracious and precious souls of the faithfull or 3. rather those out of which Christ the bridegroom came to wit out of heaven and the bosome of his Father Joh. 1.18 from whence he brought the Gospel to us And thirdly as that last clause whereby they have made thee glad respects Christ it must needs be meant either of the delight he takes in the sweet conversation of his members that by their piety and amiable walking as Christians they do even make glad the heart of Christ or of the joy he takes in the sweet savour of the Gospel for the salvation of men and the glory wherewith he is made glad in heaven upon his accomplishment of the will of his father Vers 9. Kings daughters were amongst thy honourable women c. Because it is said that Solomon had so many wives and concubines 1 Kings 11.3 many expositours conceive that these are his honourable women here
therefore likely to bring the most choice curious presents whence it is said of her that she heaped up silver as the dust and fine gold as the mire of the streets Zac. 9.3 she is called Isa 23.8 the crowning city whose merchants are princes whose traffickers are the honourable of the earth see also Ezek. 28 so this must needs be a great honour to Solomon that so great and famous a city should bring presents to him as by way of homage and the alledging of it a strong argument to move his Bride to forget her fathers house And to the same purpose is the following clause even the rich among the people shall intreat thy favour for if it must not be limited to the rich amongst the Tyrians as some would have it yet however it must be understood of seeking the favour of Solomon and his wife by presents and otherwise and that this should be done by the rich and great ones of divers nations even the Jews Solomons own people being also included And indeed we read of great presents that were brought to Solomon by the kings round about him far and near see 1 Kin. 10.24 25 though especially by the king of Tyre 1 Kin. 5.1 c. Now hereby as it refers to Christ is also intended 1. that the Gentiles of every nation should submit themselves to Christ for though this was literally accomplished in the conversion of many even of the inhabitants of Tyre see Mar. 3.8 Act. 21.3 4 yet here under this one particular all other nations of the Gentiles are comprehended And 2. that amongst others many princes nobles of the great rich ones amongst the people should seek to be admitted to be members of the Church that many more should protect favour the Church many waies do her good though they did not by a true faith submit themselves to Christ Vers 13. The kings daughter is all glorious within c. I see not why Solomons Bride may not be called here the kings daughter with respect to her father the king of Egypt yet in a manner all Expositours hold that this title is given her in reference to Solomon and that his spouse is called his daughter either because she was by him as it were begotten unto God or rather with respect to the tender love he bare her And then for this that she is said to be all glorious within the meaning of that is either 1. that her chief glory consisted in this that she was admitted to such a familiar privacy with the king or 2. that when she sat in the inmost rooms of the kings palace she was there in her greatest glory because those rooms were most gorgeously set forth with all kind of bravery and glorious furniture or 3. that she used to be gloriously attired not only when she went abroad in publick but also when she stayed within as being indeed adorned which may be implyed only for the delight of the king and not that others might gaze upon her or 4. which I like the best that the inward vertues and endowments of her mind were her greatest ornament glory However as it is spoken of the Church who is both the spouse and daughter of Christ the great king of the Church by whom she is begotten again and therefore called princes daughter Cant. 7.1 the meaning must needs be that she is not glorious in the outward pomp and bravery of the world the outward face of the Church being usually very miserable and afflicted but only in the spirituall ornaments of the inner man which are not apparent to the outward eye of men being herein like a Bride within doors whose bravery is not seen till she goeth forth to meet her husband it doth not yet appear what we shall be saith John 1 Joh. 3.2 As for the last clause her clothing is of wrought gold see the Note above vers 9. Vers 14. She shall be brought unto the king in raiment of needle-work c. In these words she shall be brought unto the king some think the Prophet alludes to a custome in those times to wit that queens used not to come to their husbands unlesse they were sent for see Esth 4.11 and 5.2 But rather it is spoken in reference to the custome of leading the Bride to the Bridegrooms house and accordingly in the next clause the virgins her companions that follow her shall be brought unto thee by those virgins are meant not her handmaids as some would have it called her companions only because they were alwaies in her company attending upon her but her bride-maids that to honour her attended her on her wedding day and are therefore called her companions the same that were before vers 9. called her honourable women As concerning the spirituall meaning hereof see the Note there Only this I must adde 1st that by their being brought unto the king may be meant 1. the bringing of the Church in generall in to Christ or the bringing of particular Christians into the communion of the Church by the ministry of the Gospel 2. the translating of them to be with Christ in his kingdome and glory when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air and so shall we ever be with the Lord 1 Thes 4.17 2ly by the raiment of needle-workâ— or the embroider'd garment wherewith the Church is adorned is meant that variety of gifts and graces which Christ hath conferred upon his Church because such garments use to be wrought with silks of divers colours and divers kinds of works and 3ly that particular Christians are here called virgins following the Church the Bride that is treading in the steps of the faithfull in all ages that have gone before them not so much because he speaks of the Gentiles elect but not yet called not yet brought unto Christ but afterwards admitted into fellowship and communion with the Church of the Jews which is the reason that some give for it as with reference to their purity and sincerity and the uncorrupt profession they make of the faith of Christ according to that of the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ Vers 15. With gladnesse and rejoycing shall they be brought c. As is wont to be at weddings Now though herein may be comprehended the rejoycing of God and Christ the holy angels for the conversion salvation of the elect yet I conceive it is chiefly meant of the spirituall rejoycing of all true believers both here and hereafter Joh. 16.22 They shall enter into the kings palace which may be spiritually meant both of the Church and heaven Vers 16. In stead of thy fathers shall be thy children c. To wit in as great glory renown as ever thy fathers were Because these words in the Hebrew are in the masculine
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
1 Sam. 2.1 Vers 25. I will set his hand also in the sea and his right hand in the rivers That is so far shall he extend his dominions by his sword which in David was accomplished when he vanquished the Philistines that inhabited by the sea and the Syrians unto the river Euphrates see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal 72.8 for which see the Note there Vers 26. He shall cry unto me Thou art my father That is 1 He shall be my son in a speciall manner as being a figure of Christ for which see the Notes 2 Sam. 7.14 and Psal 2.7 2ly He shall receive the kingdome not by succession from his earthly parents but as by adoption from me 3. He shall call upon me depend on me and shall every way carry himself as a son to me Vers 27. Also I will make him my first-born c. As this is meant of David it implyes 1. that God should highly esteem of him 2. that he would honour him above all his people though he were the youngest amongst his fathers sons by conferring the kingdome upon him yea and 3. that he should be exalted in dignity above all the kings of the earth to wit in that he was set apart to be a type of the Messiah see also the Note upon a like expression Exod. 4.22 But now in Christ this was most clearly accomplished in regard of the dignity of his person and office being King of kings and Lord of lords and therefore called the first-begotten Heb. 1.6 the first-born amongst many brethren Rom. 8.29 and the first-born of every creature Col. 1.15 Vers 28. My mercy will I keep for him for evermore c. To wit that mercy promised concerning the perpetuity of Davids seed and kingdome see the Note 2 Sam. 7.15 Vers 29. His seed also will I make to endure for ever c. That is the posterity of David see the Note 2 Sam. 7.16 which is clear by the following clause and his throne as the daies of heaven that is as long as the world shall last see the Note Deut. 11.21 or as long as the heavens shall last for though the heavens shall be changed Psal 103.26 as a vesture shalt thou change them and they shall be changed yet they shall not utterly be destroyed but being renewed shall continue for ever 2 Pet. 3.13 But yet by his seed in the first clause we may also understand the seed of Christ to wit true believers who are as it were born again to God by the sorrows of Christ upon the Crosse which were as the pains of a woman in travell see the Note 2 Sam. 22.51 Vers 30. If his children forsake my law c. For this and the two following verses see the Note 2 Sam. 7.14 Vers 34. My covenant will I not break c. As if he should have said Though they break my statutes yet will not I break my covenant for this seems to have reference to that before vers 31. If they break my statutes c. Vers 35. Once have I sworn by my holinesse That is By my self who am holy and cannot lie and of whose holinesse the Sanctuary where I dwell amongst them is an evident sign As for that expression once have I sworn it is as if he had said And that is enough for such an expression we frequently use to imply the certainty of what we say Once for all I tell you that so and so it is Vers 36. His seed shall endure for ever c. See the Note above vers 29 and his throne as the Sun before me that is to the end of the world see the Note Psal 72.5 for to these heavenly bodies he compares the kingdome of David and Christ 1. because they are more stable and lesse subject to change then the things here below 2. to give a hint of the splendour and glory of this kingdome and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdome and not expect it upon earth Vers 37. It shall be established for ever as the moon c. That is As the moon though it sometimes waxeth and sometimes waneth and sometimes seemeth to be quite gone yet it alwaies continues settled in the heavens so shall it be with Davids kingdome and with the Church and kingdome of Christ though it be subject to variety of changes yet it shall certainly continue for ever And then for the following clause and as a faithfull witnesse in heaven though some understand it of the rain-bow thus that as the rain-bow is a faithfull witnesse concerning Gods promise that he will never drown the world any more so it shall be also as a faithfull witnesse in heaven concerning the perpetuity of Davids kingdome yet because the rain-bow doth seldome appear and when it doth appear it soon vanisheth again and the Psalmist seems to speak here of that which might constantly be a visible witnesse of the perpetuity of Davids kingdome therefore the most of Expositours do understand it of the moon thus It shall be established for ever as the moon and as a faithfull witnesse in heaven that is The kingdome of David shall as surely be established upon earth as the moon is settled and established in heaven which as it is a witnesse of times and seasons so it shall for ever be a witnesse in heaven of the stability of this my promise according to that Jer. 33.20 21. Thus saith the Lord If you can break my covenant of the day and my covenant of the night and that there should not be day and night in their season then may also my covenant be broken with David my servant that he should not have a son to reign upon his throne or of the stars and other the lights of heaven in generall It shall be established for ever as the moon and as a faithfull witnesse in heaven that is and as any other of the faithfull witnesses in heaven to wit the stars which are established as witnesses in the heavens faithfully to distinguish between times and seasons Gen. 1.14 Vers 38. But thou hast cast off and abhorred thou hast been with thine anointed Because it is not clear at what time this Psalm was penned for which see the Note before on the Title of this Psalm we cannot expresly say whether this be meant of Gods being wroth with Jehoiachin or Zedekiah who were carried captives into Babylon or with Rehoboam in whose time the kingdome of Israel was first broken in pieces or of his being wroth with David in his successours in generall However clear it is that the drift of the Psalmist is to shew that Gods dealing with them seemed in outward appearance to crosse all the severall branches of the promises before recited for as this which he saith here of Gods casting off and abhorring and being wroth with his anointed and consequently with his
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
which were composed by Solomon 1 King 4.33 but also of all the other holy songs recorded in the Scriptures yea indeed the chiefest of all songs that either then had been or should hereafter be written and that because it celebrateth the chiefest and highest of all mysteries to wit the love the union and communion that is between Christ and his Church more amply and fully then any other doth as likewise because of the exquisite elegancy of those figurative resemblances under which this spirituall mystery is expressed even as upon this account the most holy place in the Tabernacle and Temple was called The holy of holyes and Christ who is the chiefe subject of this song is called King of Kings and Lord of Lords Revel 19 16. Whereupon the ancient Jewes have compared the book of the Proverbs to the outward Court of the Temple Ecclesiastes to the holy place and this Song of songs to the holy of holies as esteeming it a treasury of the most high and sacred mysteries of holy Scripture Vers 2. Let him kisse me with the kisses of his mouth c. The Bride the Church doth here abruptly as it were out of impatience of love and a holy impotency of concealing her inflamed affections break forth into this exclamation concerning her beloved the Lord Christ who had before made love to her and had drawn thereby her affections to him which is that the Apostle saith 1 Joh. 4.19 We love him because he first loved us whence it is that she addes in the next words that she had already tasted his love to be better then wine It may be taken either as breathing forth her desires in a wish by her selfe or else as speaking to her Bride-maides as indeed she doth afterward ver 5. I am black but comely O ye daughters of Jerusalem and that as in the person of one ready to faint that rejects the wine and odoriferous oyntments with other cordials tendred by her companions for her refreshing and making knowne that nothing will satisfie her but the love of her beloved as indeed such is the affection of every faithfull soule to Christ that slighting all earthly comforts they count them as nothing in comparison of the spirituall expressions of his love And observable it is that out of the strength of her desires after him she speakes of Christ in the third person and that indefinitely not expressing who it was of whom she speakes Let him kisse me c. even as Mary Magdalen did when she was transported with griefe missing Christ in his grave Joh. 20.15 Sir If thou hast borne him hence tell me where thou hast laid him not naming who it was of whom she spake as taking it for granted that this was well knowne that she loved and minded and desired none but her beloved But what is meant here by the kisses of his mouth I answer Kisses are mentioned in the Scripture as pledges and incentives of love Pro. 24.26 Every man shall kisse his lips that giveth a right answer see Luk. 7.45 1 Pet. 5.14 And therefore in all ages at the meeting of friends they used to kisse one another as we see it was at the meeting of Joseph and his brethren Gen. 45.15 and at the meeting of Moses and Aaron Exod. 4.27 and so likewise when after some offence they were reconciled as we see in Esaus kissing Jacob Gen. 33.4 and Davids kissing Absalom 2 Sam. 14.33 And so their kissing was an outward token and pledge of that tye of love whereby they stood bound one to another and an intimation of their desire that their very souls might be knit and united together And hence it is that many Expositors hold that with respect to the Church in the time of the old Testament these words doe set forth the Churches longing desires after the Incarnation of Christ namely that he would no longer absent himselfe from her only sending to her by his Messengers and Ministers whether Angels or Prophets as at sundry times and in divers manners he had done Heb. 1.1 but that he would come unto her himselfe being manifested in the flesh and by himselfe make knowne to her the glad tydings of the Gospel And indeed never was there such an union betwixt God and man nor such a manifestation of Gods love to man as there was in the Incarnation of Christ Joh. 3.16 Rom. 5.8 And therefore the faithfull in the old Testament that did only see the promises a farre off Heb. 11.39 did earnestly long after Christs presence in the flesh and that clearer light which was to shine forth in the Ministry of the Gospel Luk. 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them But I rather conceive that the words are to be understood more generally as an expression of the longing desires of the Church in all ages and consequently of every faithfull soul that Christ who had contracted her to himselfe as his Spouse the full accomplishment whereof in marriage is deferred unto the taking of her up into his fathers house in heaven would in the meane season give her not one but many pledges of his love not the kisse but the kisses of his mouth for there is no measure nor satiety in this love to wit more and more cleare and full manifestations and assurances of his conjugal love and affection to her and of his being reconciled to her for in this life there are sometimes some estrangements betwixt Christ and his Church that she might be more nearly united to him and enjoy the more intimate approaches of his presence and more and more delightfull communion with him but especially that this might be done by speaking to her in the Ministry of the Gospel and by the sweet breathings of his Spirit thereby into her heart applying the comfortable doctrines of peace and salvation therein conteined opposed to the severe rebukes of the Law to her heart and conscience whereby she might come to have the more feeling of his love to her for indeed sweet and pleasing words are in the Scripture called kisses Pro. 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull And observable it is to this purpose that she doth not say Let him kisse me with the kisses of his lips but with the kisses of his mouth for the kisses of his mouth are not dumb expressions but vocal and lively declarations of his love in the Gospel graciously and powerfully applyed by the Spirit to the heart and conscience Yea and this may be extended also to the Churches desire of beholding Christ face to face in heaven For thy love is better then wine From the excesse of the Churches affection to Christ it is that having spoken of him in the third person Let him kisse me c. suddenly she turnes her speech to him as if he were present all being here full of patheticall expressions For
of ointment of spikenard very costly and anointed the feet of Jesus and the house was filled with the odour of the ointment see the Notes also Psal 23.5 45.7 8. Therefore doth the Spouse the Church make mention of her spikenard my spikenard sendeth forth the smell thereof And 3. that as Christs imparting to his Saints the joyes of his glorious presence in heaven is usually set forth by a banquet so also the communion they enjoy with Christ upon earth in the preaching of the Gospel and other his holy Ordinances and particularly in that love-feast at the Lords table 1 Cor. 10.21 Many shall come saith our Saviour from the East and West and shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven see also Mat. 22.12 And herein it is likely there is an allusion to those holy feasts which the Jewes made with their sacrifices in the time of the Law for they did all eate the same spirituall meate and did all drink the same spirituall drink with us 1 Cor. 10.3 4. aad they were all refreshed with the same spirituall joyes though they are now more fully and clearely imparted to us in the dayes of the Gospel And accordingly therefore by the Churches spikenard here may be meant either 1. Christ or the graces of Christ While the King sitteth at his table my spikenard sendeth forth the smell thereof As if she should have said My Beloved is my spikenard he is to me instead of all perfumes and precious oyntments nothing is so sweet to me as he is Or whilst the King my Beloved sitteth in heaven compassed about with his holy Angels and glorified Saints and I am here on the earth below yet even from thence notwithstanding this vast distance the sweet savour of his graces cometh unto me and therewith I am refreshed by his word and Spirit see the Note above ver 3. and how much more then will it be so when I shall be with him in glory Or else 2. the graces and the holy fruits thereof wrought in her by Christ While the King sitteth at his table that is while Christ is present amongst his people in his word and Ordinances communicating himselfe to them and sitting with them as it were at the same table a signe of sweetest friendship and fellowship my spikenard sendeth forth the smell thereof that is my faith and other graces are actuated quickned and encreased hereby and doe yield the fruits of repentance prayer praises and other good workes which are both a comfort and refreshing to my selfe and delightfull to my Saviour So that there is nothing in me that is praise-worthy but what is the work of his own grace Vers 13. A bundle of myrrhe is my wel-beloved unto me That is a bunch or a bag of myrrhe for if by myrrhe here the flowers of myrrhe be meant then it may be best translated a bundle or bunch of myrrhe but if it be the sweet gumme that issueth from the myrrhe-tree that is here intended then it is best translated a bundle or bag However this expression seemes to imply the superabundance of grace and blisse that is stored up in Christ and the drift of the Church in these words is to signifie either that all those sweet graces in her for which her Beloved had so commended her were wholly from him or else rather that Christ was exceeding sweet and delightfull to her and a great refreshing to her upon all occasions so that though she was delightfull to her Beloved as he had before expressed yet nothing so as he was to her And besides observable it is how emphatically the Church limits this to her selfe A bundle of myrrhe my wel-beloved is unto me which is a speech of faith and propriety applying Christ and his benefits unto her selfe as indeed the faithfull doe only perceive the sweetnesse of Christ others savour nothing but worldly things only Because myrrhe hath a bitter roote and therefore they offered our Saviour for drink when he fainted wine mingled with myrrhe Mark 15.23 and it is likewise of great use for embalming and therefore was used by Nicodemus in the embalming of our Saviours dead body Joh. 19.39 therefore some conceive that Christ is compared here to a bundle of myrrhe to signifie also that Christ is bitter at first to men because of afflictions and that by Christ all true believers shall put on incorruption and shall be preserved unto eternity But it is surely the sweetnesse of the myrrhe only that is here intended He shall lie all night betwixt my brests In these words there seemes to be an allusion to the custome of women Country damosels especially in wearing bunches or nosegayes as we call them of sweet-smelling flowers within or before their breasts therewith to adorne and refresh themselves or in wearing silken sweet bagges oâ— pomanders or boxes of perfumes that the sweet savour thereof might be delightfull to themselves and others However in saying that Christ should lie all night betwixt her breasts the Church makes known what precious account she made of Christ that she desired to have him nearly united to her even that he might dwell in her heart by faith Eph. 3.17 that her affections might still cleave unto him and his to her and that she might be ever thinking of him and of the great things he had done for her Col. 3.16 Yea this lying betwixt her breasts all night may imply his constant and perpetuall abode in the Church which is that Christ promised Joh. 14.23 that he and his father would make their abode with those that truly loved him and Mat. 28.20 Lo I am with you alway even unto the end of the world And because of those words my breasts some understand it more particularly of Christs being in those that are the teachers of his Church as a bundle of myrrhe unto his people Vers 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi The Spouse doth here farther compare her beloved the Lord Christ to a cluster of Camphire which is a sweet gumme or Cypres as the Original word is translated in the margin of our Bibles whose flowers or berries as it is said doe grow together in a cluster as grapes doe and are exceeding sweet thereby to signifie how sweet Christ was to her for which see the foregoing Note and that with respect to the many and glorious things he did and suffered for her and the many glorious priviledges and benefits he purchased for her And because Engedi a towne in the tribe of Judah Josh 15.62 called also Hazazon-tamar 2 Chron. 20.2 being neare to Jordan and watered with springs was a very fruitfull soile for gardens and vineyards where they had fig-trees and other trees which they did highly esteeme planted amongst their vines therefore the Spouse compares her beloved to a cluster of camphire or cypres in the vineyards of Engedi Vers 15. Behold thou art faire my love
from above heedfully observe and fully see all our waies even as a man that looks through a window or lattesse may fully and distinctly see those that are without when they can very hardly discern him and doth with much provident care watch over us for our safety and welfare Vers 10. My beloved spake and said unto me c. To wit by his Word and Spirit Rise up my love my fair one See the Notes chap. 1.9 15. And come away The Spouse here relates how she was invited and perswaded by her beloved at his return to go away with him as I may say to his country-house there to enjoy the pleasures of the Spring-tide as is expressed in the following verses Some conceive that the Church is here called to come from under the burden of Legall rites to enjoy the liberty and comfort of Gospel-priviledges as in Isa 60.1 Arise shine for thy light is come and the glory of the Lord is risen upon thee But we may rather take it in a more general sense to wit either 1. That the Church is hereby invited to a more through reformation and progresse in grace to lie no longer under any errors and superstition to arise from her sloth and security from the intanglement of earthly cares and pleasures to abandon all her sinfull courses to forsake the world in heart and affection and to be still following on after Christ as it is said of the faithfull that they follow the Lamb whithersoever he goeth Revel 14.4 that so she might encrease her joyes by a more full communion with him And indeed considering the remainders of corrupt nature that are in the regenerate even to them may that of the Apostle be applied Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Or 2. that she is called by Christ to arise out of her fears and sorrows in her afflicted estate to the enjoying of that glorious and comfortable condition which he had prepared for her Vers 11. For lo the winter is past the rain is over and gone According to the several Expositions of the words in the foregoing verse 1. Some understand it of the winter of the Ceremonial Law that was a time of cloudy darknesse and bondage in the Ordinances whereof there was but cold comfort comparatively but that being past the Gospel succeeded that acceptable time as it is called Isa 49.8 2 Cor. 6.2 that pleasing joyfull spring-time of the year of grace and salvation the benefit whereof therefore the Church is here perswaded chearfully to enjoy 2. Others take the winter to be that state of sin wherein the elect lay before their conversion and that the Church is here invited to a progresse in grace upon this account that it was not fit they should be still such as they were in their unregenerate estate Winter is a dark cold dead uncomfortable time there 's no pleasure then all things are then barren and dead and lie covered under frost and snow and so it is with those that lie in their natural estate it is ever winter with them they are dead in trespasses and sinnes Eph. 2 1. there is no spring of grace in them nor warmth of solid and sound comfort nothing that is truly desirable because sinne depriveth a people of their beauty even as a cold nipping winter strips the earth of all her glory But now when men are called in unto Christ who is the resurrection and the life Joh. 11.25 they are then quickned together with Christ Eph. 2.5 they then become fruitfull in every good work Col. 1.10 Gospel comforts as in a spring time warm their heart and so they are pleasant sweet and fruitfull in their lives And this is that I say which some Expositors think Christ presseth upon the Church to raise her out of that state of deadnesse and worldlinesse wherewith she was surprized that it was not fit it should be with her as in the winter of her unregenerate estate And 3ly others I conceive most aptly do by the winter understand the afflicted estate and hard times of the Church here in this world either by reason of inward troubles and trials or outward tribulation and distresse These are cloudy pinching stormy and tempestuous times when men lie under sad apprehensions of Gods wrath for sin these fill the soul with terrible tempests of grief and fear and when the world raiseth storms of persecution against the Church it must needs go hard with the poor people of God Christ therefore here assures his Church that the heaven was now clear and that there was nothing now but what might yield delight to wit either because in him they might be pacified against all their inward terrors and fears Rom. 5.1 or because he had stilled the rage of the enemy against them according to that which was long since prophesied of him Isa 4.6 that he should be for a place of refuge and for a covert from storm and from rain And Isa 32.2 a hiding place from the wind and a covert from the tempest and hereby he seeks to raise her up from her fears and sorrows Vers 12. The flowers appeare on the earth To wit those early flowers which are wont to bud forth in the first beginning of the spring as the violet and primrose c. or the blossomes of those trees that doe first shoot out And hereby may be meant either 1. the manifold sweet and comfortable blessings which God affords his Church after a sad winter of affliction and persecution or 2. Men and women eminent and conspicuous above others for their gifts piety that should after those hard times begin to hold up their heads with courage and comfort or rather 3. all the effects of Gods grace wrought in the faithfull by the nearer approach of Christ that Sunne of righteousnesse in Gospel-Ordinances as namely a holy profession of the faith the sweet buddings of good desires abundance of gifts and graces those fruits of the Spirit mentioned Gal. 5.22 together with a heavenly conversation manifested in all kind of good works and joyes unspeakeable and glorious following hereupon all which tend to make the faithfull a sweet savour unto God 2 Cor. 2.15 and usefull and delightfull to each other and to adorne the Church and make her to appeare like another Paradice upon earth see Phil. 1.11 all which was long since foretold concerning the Church in Gospel times even in such like expressions as Isa 27.6 Israel shall blossome and bud and fill the face of the world with fruit and Chap. 35.1 2. The desert shall rejoyce and blossome as the rose It shall blossome abundantly c. see also Hos 14.5 6. The time of the singing of birds is come Because the birds sing not so continually and chearfully in the winter as they doe in the spring and summer therefore is this mentioned as another token of the springs being come And hereby may be meant either 1
of comfort in an houre of desertion and so accordingly they understand her request thus that her beloved would returne till by a thorough discovery of himselfe to her soule he had wrought in her a sense and feeling of spirituall joy which is that say they the Apostle Peter intends in these words 2 Pet 1.19 Vntill the day dawne and the day-star arise in your hearts But the former Exposition is more full aâ—d cleare And be thou like a roe or a young hart upon the mountaines of Bether Or as it is in the margin Vpon the mountaines of division We reade not elswhere of any place in the land of Judea that was called Bether The most probable opinion that we meete with is that it was that place in the Land of Gilead on the outside of Jordan which is elswhere called Bithron 2 Sam. 2.29 and that the mountaines here were called the mountaines of division either 1. Because they were divided in the top into many severall hills or 2. Because the river of Jordan was thereabouts divided when the Israelites did at first enter the Land of Canaan or 3. Rather because this place was by Jordan divided from the Land of Judea And so the ground why the Spouse desires here that her beloved would in his returne to her be like a roe or a young hart upon the mountaines of Bether may be either because in those mountaines he used to feed his flock or because it was a place much frequented by roes and young harts and so all that is intended is that he would be as speedy in his returne to her as those creatures are in their running upon the mountaines of Bether See the Notes above ver 8 9. And againe by Christs comming to the help of his Church upon the mountaines of division may be meant either 1. his comming from the heavens to their help which may be called the mountaines of division for their height and because they separate and divide betwixt us and Gods presence of glory or else 2. his comming to the Churches help and comfort in her severall Congregations dispersed abroad in severall places all the world over and too often sadly divided in regard of schismes and dissentions amongst themselves or 3. his leaping over or subduing those mountaines of sin and ignorance whereby we are hindered from a full fruition of Christ However by his being like a roe or a young hart is clearly meant his comming sweetly and swiftly to the help of his Church according to those continuall pantings of the faithfull after Christ Come Lord Jesus yea come quickly CHAP. III. Vers 1. BY night on my bed I sought him whom my soule loveth It is not necessarily to be supposed that in the several passages of this Song there should be alwayes an immediate dependance of every verse upon that which went before they may represent what was done and said in severall places and at severall times But yet that which followes here may well be taken as depending upon that which went before It was hinted before Chap. 2. ver 8 16 17. that whilst the Spouse slept her Beloved had withdrawne himselfe from her And here now she proceeds to tell her Bride-maides how hereupon she behaved her selfe By night on my bed I sought him whom my soule loveth to wit as a wife that missing her husband in the dark night doth first feele for him in the bed and afterwards calls upon him to see if he were in the Chamber As for those words him whom my soule loveth see the Note Chap. 1.7 Some say that by the Spouses seeking her beloved in her bed is only meant that she wished for him and desired the time were come that she might find him there and that because till the marriage was consummate between them it was not proper to say that she expected to find him there But considering the faithfull are said in the Scripture not only to be espoused but also to be married to Christ here in this world as their husband see Jer. 3.14 Isa 54.5 Eph. 5.23 c. though indeed the full consummation of the marriage betwixt Christ and his Church in generall is not to be till Christs second coming in glory I see no reason why this figurative expression may not be understood literally as it is in the Text that she sought him in her bed However for the mystical sense of the words we must know 1. that though Christ is alwayes graciously present with his people even in their worst condition Isa 43.2 Psal 34.15 18. yet there are times when they may be without the sense of his favourable presence occasioned by the terrors of some sore affliction and the darknesse that is upon their own spirits or by his withdrawing the light of his countenance from them and then it must needs be dark night with them according to that Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light 2. That in these times of desertion the faithful being quickned by the Spirit of Christ doe usually seek to recover againe some comfortable evidence of his gracious presence by resorting to his Ordinances by meditation prayer repentance and such like holy meanes of obteining a comfortable communion with him and 3. accordingly they may be said to seek him by night on their beds 1. Because meditating of Christ by night on their beds taking it literally is one of the usuall meanes whereby in such times of desertion the faithfull are wont thus to seek after Christ at those times when others take their rest then their soules are tossed and troubled with longing desires after Christ as it is expressed Isa 26.9 With my soule have I desired thee in the night yea with my spirit within me will I seek thee early Or 2. Because this many times befalls them when they were immediately before wholly at ease and quiet even when the faithfull enjoy full content in regard of outward delights and being withall free from all feares of their interest in Christ doe lay themselves down securely as it were on a bed of ease many times by the wakening of Gods Spirit they are brought to bethink themselves more seriously of their estate and to enquire whether the quiet and peace of conscience they enjoy be found and well-grounded or no and not finding it so they set themselves to seek after it and all their outward contentments and delights yield them no delight at all without that or 3. Because they seek after Christ in the darknesse of tribulation and desertion with quiet patient and submissive spirits being content quietly to waite upon God or 4. Because they seek after Christ idly being too much taken up with their worldly enjoyments and not with that anxiety and diligence and paines as it is fit Christ should be sought they would be glad to enjoy the sweetnesse of Christs gracious presence but are
the hearts of Gods people for which see the Notes before Chap. 1.13 16. Or 3. The kingdome of heaven where the Saints shall enjoy the love and presence and delightfull embraces of the Lord Christ their husband and that with incomprehensible rest and peace unto all eternity Some indeed would have this bed of Solomons to be prayer and others the Scripture in both which indeed the faithfull doe often enjoy sweet communion with Christ But the former expositions seeme more cleare and proper Threescore valiant men are about it of the valiant of Israel It may well be that Solomon had this very number of valiant men of his own subjects that he might have the more assurance of their faithfulnesse such as were Davids Worthies to watch every night as a royal guard before his chamber see the Note 2 Sam. 11.9 Or else a definite number may be put for an indefinite But however hereby doubtlesse is figured as in allusion to the watch that was kept by night in the Temple Psal 134.1 either how safely without all danger or feare the Church shall rest with Christ in heaven or else the keeping and safe-guarding of the persons the hearts and minds of the faithfull here in this world partly by Gods provident care over them 1 Pet. 1.5 and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and wayes Pro. 4.23 Keep thy heart with all diligence by meanes whereof they are both secured from dangers Psal 91.1 5. and likewise they enjoy much sweet quiet and rest in their minds Pro. 3.23 24. According to that of the Apostle Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Yea by these threescore Worthies keeping the bed of the true Solomon may be meant either 1. the holy Angels true Israelites indeed holy and faithfull who excell in strength Psal 103.20 and doe continually take care for the preservation of Gods people Psal 34.7 Or 2. the faithfull Pastors and Ministers of the Church those spirituall watch-men spoken of before ver 3. for which see the Note there Or 3. the pen-men of the Scripture whose writings tend many wayes to the rest of Believers Rom. 15.4 Vers 8. They all hold swords being expert in warre That is They are all valiant expert souldiers that know well how to handle their weapon And if by this guard as is said in the foregoing verse we understand the Angels then hereby their exceeding great power and prowesse is signified but if thereby we understand the Pastors and Ministers of the Church then the meaning may be that they stand alwaies armed with that sword of the Spirit which is the Word of God Eph 6.17 which is quick and powerfull and sharper then any two edged sword piercing even to the dividing of soul and spirit and of the joynts and marrow Heb. 4.12 and are able men each of them well knowing how to use this weapon skilfully for the defence of the faithfull against all that oppose them and seek their ruine Holding fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Tit. 1.9 Every man hath his sword upon his thigh because of fear in the night For the sword on the thigh See the Note Psal 45.3 That which is mainly intended hereby seems to be that both Angels and Ministers are watchfull over the Churches peace and safety and chearfully ready to defend her from all sudden dangers and fears especially such as she may be subject to through ignorance or error or the secret attempts of the rulers of the darknesse of this world Eph. 6.12 Vers 9. King Solomon made himself a charet of the wood of Lebanon That is of Cedar which was the chief wood of Lebanon concerning which see the Note Chap. 1.17 Some reade this as we see in the margin of our Bibles King Solomon made himself a bed of the wood of Lebanon and accordingly they hold that here there is given us a fuller description of the richnesse and magnificence of that bed mentioned before ver 7. But it seems more probable that the word here used in the Original which is indeed no where found but in this place doth rather signifie some Litter such as our Sedans are or some Couch-coach or Charet of state which Solomon provided for himself and his wife to be carried in at the time of their nuptials or when ever they meant to shew themselves in any way of pomp and triumph amongst the people and that because of those words that follow ver 11. where the people are called forth to the beholding of this glorious sight Go forth O ye daughters of Sion and behold King Solomon c. However the drift of this passage seems to be the same with that before ver 7. namely by setting forth further the magnificent state of Solomon to imply how much more desirable the enjoyment of Christ the true Solomon is whose glory doth so farre transcend the glory of Solomon as in other things so in regard of this his Charet for by this Charet is meant either 1. The humane nature of Christ wherein the Lord of glory shewed himself amongst men And we beheld his glory the glory as of the only begotten of the Father Joh. 1.14 which was richly adorned with the gifts of the Holy Ghost and which he made and assumed to himself being the more fitly compared to the Cedars of Lebanon because it never saw corruption Act. 2.31 Or 2. The word of the Gospel which is indeed of Christs own framing we received it wholly from him and must not vary in the least from that form of doctrine which he delivered to us and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over and so shall do alwaies and therefore it is called the everlasting Gospel Rev. 14.6 Or 3. The Church made up by Christ of particular Saints those incorruptible Cedars Psal 92.12 13. wherein by the profession and preaching of the Gospel Christ is continually carried up and down as in a Charet amongst them Vers 10. He made the pillars thereof of silver c. Which was indeed very plentifull in Solomons daies 1 King 10.27 The bottom thereof of gold that is the couch or seat whereon they were to sit or lie was made of rich cloth of gold The covering of it of purple that is the upper part of it or the curtains which was the covering of those that sat in it was made of some costly purple stuff The midst thereof being paved with love for the daughters of Jerusalem the meaning whereof I conceive to be this that the inside of this Charet was all lined with curious hangings of needle work full of love stories or richly adorned with all variety of precious stones the love and delight of the daughters of Jerusalem And
perhaps this word paved is used figuratively to shew that the very flour of the coach whereon they set their feet was overlaid with such rich clothes of tapestry and as in allusion to that variety of artificial works that used to be in their pavements in those daies And now according to the several Expositions given of Solomons Charet in the foregoing verse we may also spiritually apply the several parts of it as they are here particularly described the more to set forth the glory of Solomon and under that the glory of Christ of whom Solomon was a type First Understanding by the Charet the humane nature of Christ by these pillars of silver may be meant the precious gifts wherewith his humane nature was adorned and 2. By the bottom thereof of gold the singular and transcendent purity of his nature free from the least stain of sinne which made it fit for the habitation of the only begotten Son of God And 3. by the covering of it of purple the form of a servant under which the glory of his Godhead was covered or hidden from the eyes of men especially with respect to his bloody passion for which it is said to be of purple and 4. by the midst thereof being paved with love for the daughters of Jerusalem the heart of Christ fully fraught with love which made him undertake the work of the redemption of Gods chosen ones or the amiablenesse of his doctrine and conversation which drew the people to love and admire him But secondly understanding thereby the word of the Gospel whereby Christ is carried forth into all nations then by these pillars of silver may be meant the firme and certain truths therein contained pure as silver Psal 12.6 or the severall Articles of the Christian faith and by the bottome of gold the Covenant of grace contained therein more precious then gold which is the ground-work of Christs love to the Saints and that whereon the Saints rest for life and salvation as on a sure foundation and by the purple covering the rich and pleasant promises of the people which are comfortable coverings to them to shelter them from all evil and by the midst paved with love those many Scripture-Stories the whole scope whereof is to set forth the love of Christ to his Saints and the love which they likewise have showne to their Lord Christ And thirdly Understanding thereby the Church then by the pillars of silver may be meant the stability of the Church and the perseverance of the Saints or the goodly graces wherewith the Church is adorned or rather the Prophets and Apostles Eph. 2.20 and so also other the faithfull Ministers of Christ wisdomes seven pillars see the Note Pro. 9.1 who by the doctrine of the Gospel are to beare up the Church and by the purity of their lives to be an ornament to her according to that of the Prophet Mal. 3.3 He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver c. And by the bottome thereof of gold the faith of Believers much more precious then gold 1 Pet. 1.7 or the purity of their hearts or the peace and quiet of their consciences by meanes of their reconciliation with God thorough Christ and by the purple covering the heavenly power wherewith the Church is protected or their hope of heavenly glory or rather their outward conversation which is Prince-like holy and heavenly those robes of righteousnesse which are also washed in the blood of the Lamb Revel 7.14 and many times made the more glorious thorough their sufferings for Christ and by the midst thereof being paved with love for the daughters of Jerusalem the shedding abroad of the love of Christ in the hearts of the faithfull and the ardent love which this fetches back from them both towards God and Christ and their brethren yea indeed toward all men whatsoever all tending to the glory and delight of the elect of God the daughters of Jerusalem Some referre these last words to all that is said before concerning this charet to wit that it was wholly made for the use of the daughters of Jerusalem or that they might be pleased with the sight of it or that they might be wonne highly to love and esteeme Solomon But most Expositors apply it to the last branch only Vers 11. Goe forth O ye daughters of Zion c. This may be taken as spoken together with that in the foregoing verses by the Bride-groomes friends or rather by the Bride her selfe who upon occasion of that which was said in the foregoing verses concerning the magnificence of her Beloveds charet the true Solomon doth call upon others to goe forth and behold that goodly sight yet not to gaze so much upon the richnesse of the charet as to behold the magnificence of him that sat in it And behold king Solomon with the Crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart which may be meant of the Royal Crowne and his mother Bathsheba may be said to have crowned him herewith because it was by her meanes that he rather then any other of Davids sonnes was crowned King 1 King 1.16 or rather it may be meant of some garland or crowne which his mother provided for him against his nuptials for though no such thing be expressed in the Scripture yet it may well be that there was a custome in those times that mothers at the marriage of their sonnes amongst other ornaments provided garlands wherewith they crowned their heads and so the mothers of Princes provided crownes of gold for them In allusion whereto this may be spoken Behold king Solomon with the crowne wherewith his mother crowned him in the day of his espousals c. As if the Bridegroomes friends or the Bride her selfe had said Consider of Solomons state in this his charet and compare it with that of our Bridegroome and you will find that his was as nothing in comparison Or thus You that never saw Solomon with the crowne on his head in the day of his espousals come forth and behold his expresse image in this our Solomon and you will find the glory of our Solomon doth farre surmount his As for the spirituall sense of these words we must consider 1. that Zion being the most eminent part of Jerusalem and so a type of the Church as Jerusalem was see the Note Psal 2.6 the daughters of Zion are the same that were before tearmed the daughters of Jerusalem chap. 1.5 for which see the Note there 2. That by the going forth of these daughters to behold king Solomon is meant that Christians should goe out of themselves out of all their sinnes their worldly intanglements and carnall confidences and out of the false Church Zion transformed into Babylon and should by the eye of faith behold Christ the true Solomon the King of heaven and earth
the hill of frankincense particular Congregations And lastly that the meaning of this place may be accordingly either 1. that till the day-breake of the Gospel and till the coming of Christ in the flesh when indeed the legal shadowes should all flee away he would make his residence in the Temple of Jerusalem and would there dwell amongst them where sweet odours were continually offered up unto him he would make that his resting place though in the Tabernacle he had formerly removed from one place to another unto the time that the shadowes of all Mosaical types and ceremonies should by the light of the Gospel be driven away Or 2. that untill the day of his second coming he would retire himselfe in regard of his bodily presence into that place of his rest in heaven where the praises and Hallelujahs of those glorious spirits about him should be his delight and this he mentions as some conceive thereby to allure his Spouse to goe thither along with him Or 3. that though he did thus withdraw himselfe in regard of his bodily presence yet he would be ready upon all occasions even unto the day of his second glorious appearance to come in to the help and comfort of his Church that mountaine of myrrhe and hill of frankincense where his people would be continually offering to him those pure evangelicall offerings that were farre sweeter in his esteeme then the sweet odours that were offered unto him in the time of the Law Vers 7. Thou art all faire my love there is no spot in thee As if he should have said Not to insist any farther in particulars as in those parts of thy body I have particularly mentioned so indeed in thy whole body throughout thou art perfectly faire without the least spot or blemish that may impaire thy beauty And this he addes that by this discovery of the high esteem that he had of her he might assure her of his tender care over her and might perswade her as the words in the following verse seeme to imply to goe along with him What is meant by that spirituall beauty of the Church whereof Christ here speakes we may see in the Note Chap. 1.15 Nor need we stumble at that which is said of the perfection of her beauty because there is so much amisse in the soules of the holiest of Gods servants here in this world for 1. This may be spoken of the Churches future perfection in heaven and the expressing of it in the present tense may be only to imply the certainty of it and with respect to this place it may well be that the Apostle useth in a manner the very same expressions Eph. 5.25 27. where he saith that Christ loved the Church to wit as his Spouse and gave himselfe for it that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish And 2. It may be said truly of all the faithfull even here in this world that they are all faire immaculate and spotless though not in themselves yet as they are justified before God through the imputation of Christs righteousnesse cleansed from all their sinnes both greater and lesser by his blood 1 Joh. 1.7 and made perfect by his beauty put upon them for this is that the Apostle saith Col. 2.10 Ye are compleat in him and Chap. 1.22 Holy and unblameable and unreproveable in his sight Vers 8. Come with me from Lebanon my Spouse with me from Lebanon c. The literal meaning of this place seemes clearely to be this that the Bridegroome doth here invite his Spouse to goe along with him from Lebanon where he found her or where it is supposed she was feeding her flock to a place farre more fertile and pleasant namely to the mountaine of myrrhe and the hill of frankincense whether he had before said that he would betake himselfe ver 6. neither is there indeed any other place mentioned to which he invites her And observable withall it is 1. that he twice together repeates this his invitation Come with me from Lebanon with me from Lebanon to set forth how vehemently he desired that she would harken to him herein And 2. that he gives her here a Title which he had never given her before though after this he repeates it againe and againe ver 9 10 11 12. Chap. 5.1 namely that of his Spouse Come with me from Lebanon my Spouse either by this loving compellation the more to allure her to goe along with him or else to imply that as his Spouse she was bound to doe what he required of her And the same he requires I conceive of her in the following words Look from the top of Amana from the top of Shenir and Hermon for these are mentioned either as other places where she used to be with her flockes or as places over which she was to passe that she might goe along with him to the mountaine of myrrhe and accordingly he meanes that she should look forth appeare and shew her selfe coming along with him from those places or else that from these high mountaines he desired she would look to view the exceeding delightfulnesse of that place whether he invited her to goe along with him And then in the close of the verse that clause is added From the Lions dennes from the mountaines of the Leopards to imply the danger of those places where she was or over which she was to passe that she might be the more willing to hasten to the place whether he now invited her But now for the understanding of the spirituall sense of these words we must consider that for these mountaines 1. It is agreed by all Writers that Lebanon was a mountaine on the North of the Land of Canaan see the Note Josh 1.7 and though it was a pleasant and fruitfull place whence are those expressions His countenance is as Lebanon excellent as the Cedars Chap. 5.15 And the glory of Lebanon shall be given to it Isa 35.2 yet in comparison of other places it was looked upon as a wildernesse or forrest as those words imply Isa 29.17 Is it not yet a very little while and Lebanon shall be turned into a fruitfull field and the fruitfull field shall be esteemed as a forrest and it was a haunt of wild beasts as appeares by that parable of Jehoash 2 Kings 14.9 The thistle that was in Lebanon sent to the cedar that was in Lebanon saying Give thy daughter to my sonne to wife And there passed by a wild beast that was in Lebanon and trod down the thistle And then 2. for Shenir and Hermon it is generally thought that they were mountaines or at least two severall tops or parts of a mountaine without Jordan in that which was the land of the Amorites see the Note Deut. 3.9 All the question is 3. concerning Amana for some say that this was a mountaine in Cilicia others that it
they injoyed together and indeed the joyes of heaven are often in the Scripture compared to a feast both to set forth the abundance of delight that shall be there and because hereby it is that the soules of the faithfull live unto all eternity And so this may be added still to presse the Spouse to come thither to him that she might tast of his dainties there to which end he so often repeates this wo◠my I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb Eate O friends drink yea drink abundantly O beloved By these friends of the Bridegroome may be meant his Companions or his Bridemen And in reference to Christ these may be his holy Angels or his faithfull ones especially his Ministers for so Abraham is called the friend of God Jam. 2.23 Isa 41.8 Joh. 15.14 Ye are my friends saith our Saviour to his Disciples if you doe what ever I command you And accordingly either the Angels and the Saints and faithfull servants of God are invited here to rejoyce with Christ for the holy fruits which his Church militant did bring forth to him as indeed it is said Luk. 15.7 that there is joy in heaven over one sinner that repenteth and the faithfull doe alwayes exceedingly rejoyce in seeing their brethren walk holily and righteously before God see Joh. 3.29 1 Joh. 4. 2 Joh. 3.4 Or else his glorified Saints are invited to take their share with him in the blisse and delight of his heavenly kingdome according to that Luk. 22.29 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eate and drink at my table in my kingdome The last clause Yea drink abundantly O beloved may be read as it is in the margin of our Bibles and be drunken with loves But even so the meaning is the same to wit that he exhorts them to be ravished with the mutual love which Christ and his Church did manifest to each other or with considering the glory which Christ in his kingdome had provided for his people Vers 2. I sleep c. Here begins the Relation of a new passage betwixt the Spouse and her Beloved which therefore cannot with any probability be made to depend upon that which went before see the Note Chap. 3.1 where the Spouse sheweth how unkindly and unworthily she had used him and what thereupon befell her And some would have these first words I sleep but my heart waketh to be understood dis-junctively of the Spouse and her Beloved as if she had said I sleep but my heart that is my Beloved so lovers are wont to call one another waketh and accordingly whilst I was sleeping he came to visit me But rather in both clauses the Spouse speaketh of her selfe and sheweth in what a condition she was when her beloved came to visit her namely that she was asleep in her bed but yet not so fast asleep but that her heart was awake in that her mind was buisied with thinking of her beloved according to that of the Poet Haerent infixi in pectore vultus Verbaque nec placidam membris dat cura quietem whence it was that as soone as he knocked and called at her dore she presently heard him Now hereby the Spirit of God sets forth the spirituall sluggish and slumbering condition halfe asleep and halfe awake wherein Christ often finds his Church and faithfull servants Sleep is usually caused 1. from fulnesse of feeding when the belly is full the bones would be at rest and 2ly from wearinesse Isa 5.27 None shall be weary none shall slumber nor sleep 3. from sorrow as we see in the Disciples sleeping Luk. 22.45 And 4. from sloath and want of exercise Pro. 19.15 Sloathfulnesse casteth into a deep sleep and many other things there are that help it forward And when men are asleep the instruments of sense and motion are bound up and men are troubled with many dreaming fancies Isa 29.8 Now because the state of the Church and the faithfull when the flesh prevailes against the Spirit is much like that of men asleep they become negligent dull and listlesse in doing their duty not minding the power and purity 〈◊〉 religion are over-borne with sensuall and sinfull security and doe usually deceive themselves with vaine hopes and groundlesse fancies which are no better then dreames and because this proceeds much from the same causes as from mens glutting themselves with worldly delights and over-toyling themselves about earthly things from sloath and ease c. therefore the Scripture doth usually speake of men in such an estate as of men asleep as Rom. 13.11 Now it is high time to awake out of sleep 1 Thes 5 6. Let us not sleep as doe others but let us watch and be sober And so doth the Church here speake of her selfe but withall she addeth but my heart waketh to wit because say some the Church never falls into such a sleep but that she discernes and holds fast the vitals of Religion both for doctrine and practice or rather because her faith and grace is not extinct though it be oppressed in the faithfull there is alwayes a regenerate part that doth sincerely mind and love Christ and the way of Christianity in their greatest neglect and security their conscience doth check them for sleeping they have a sincere desire to withstand it what they can and according to that Gal. 5.17 of the Spirits lusting against the flesh and their eares are still open to discern and harken to the voice of Christ as is expressed in the next words It is the voice of my beloved that knocketh c. See the Note Chap. 2.8 When the faithfull are overcome with sleep Christ is wont to come to waken them and to call and knock at the dore of their hearts according to that Revel 3.20 Behold I stand at the door and knock whereby is meant 1. the pressing importunities of his Word and Ministers 2. the motions and importunities of his Spirit 3. the terrors wherewith he troubleth their consciences 4. the speciall mercies which he affords them and 5. the afflictions wherewith he correcteth them which tend indeed to waken secure sinners Mic. 6.9 Heare the rod and who hath appointed it and may be the rather here intended because they are mentioned together with Christs knocking Rev. 3.19 20. As many as I love I rebuke and chasten Behold I stand at the doore and knocke And observable it is that the Church notwithstanding the slumber of security wherein she lay yet heard the voice and knock of Christ and did even then own him to be her only beloved and by relating this doth aggravate her folly in neglecting him as she did It is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled that is Receive me into thy heart by a renewed act of faith and give admittance to my graces and vertues for the
and the Bride and that it hath respect to another time state of things according to what is noted before Chap. 3.1 But I rather think this is an answer to the Question propounded to her in the foregoing verse by the daughters of Jerusalem and it seemes that bethinking her selfe of the gracious disposition of her beloved and the experience she had alwayes had of his gentlenesse and the constancy of his love to her and it may be taking occasion from that which they had hinted that perhaps he was but only somewhere a little turned aside she thus determines concerning his going from her My beloved is gone down into his garden As if she had said Surely so it is he is but only gone down into his garden there to refresh himselfe where in that expression of his going down to his garden there is an allusion to Solomons gardens in Jerusalem which were beneath in the fruitfull valleys whilst his Palace was in the upper part of the City and to these the Spouse saith her beloved was gone to the beds of spices that is to delight himselfe with the pleasant sight and smell thereof as men doe that walk in such gardens to feed in the gardens that is to eate of the fruits growing there in the severall divisions of his garden which were as severall gardens or of some other dainties there provided for him or to feed his flock in pastures neare to his garden or within the hedge of it see the Note Chap. 2.16 And to gather lilies to wit to please himselfe therewith or to make garlands for himselfe or for his Spouse And accordingly that which is spiritually here intended is that the faithfull in their desertions have still this feed of comfort abiding in them that they know Christ can never forsake his Church and that after their desertions they are wont to recover some comfortable evidence of his favourable presence againe and are ready still to communicate what they know of Christ unto others for by his garden here is meant either 1. the paradice of heaven see the Note Chap. 5.1 where the Church teacheth every true believer to seek Christ And then by his going to the beds of spices his feeding in the gardens and his gathering lilies must be meant the delight that Christ takes in the joyes and services that are yielded him see that Note againe Chap. 5.1 Or 2ly the place where his Church abides on earth see the Note Chap. 4.12 And then we must understand 1. By the beds of spices the variety of sweet Christians or their graces and good works that are most delightfull to Christ and 2. By his feeding in his gardens either that he there feeds the soules of his people with the choicest dainties for which see the Note Chap. 2.16 or else the delight that he takes in the fellowship the graces and the services of his Saints see the Note Chap. 4.16 And 3. by his gathering lilies either his gathering to himselfe his elect and chosen people who are often in this Song compared to lilies see the Note Chap. 2.2 16. 4.5 or else his gracious acceptance of and delight in both their persons and graces and the great delight he takes in their holy services Vers 3. I am my beloveds and my beloved is mine c. See the Note Chap. 2.16 The Spouse may be supposed to have broken forth into these words when she found her beloved in his garden or met him as they were going thither to find him that by way of glorying in the assurance of the love of her beloved notwithstanding her former disrespect of him and the recovery of her peace and joy thereby after all her sufferings and sorrowes yea it may also imply her resolution never againe to slight him as she had now done but to give up her selfe wholly to him All which doth notably set forth how the faithfull are affected when they have recovered the light of Gods countenance after a time of desertion As for the following words Who feedeth among the Lilies see the Note Chap. 2.16 Vers 4. Thou art beautifull c. The Spouse having found her beloved and having as must be supposed bewayled her neglect of him and acquainted him what she had since done and suffered in seeking after him he thereupon makes known in these words hereby to cheare her up what precious account he made of her that she was no lesse beautifull pleasing and delightfull in his eyes then she was before to manifest which he useth afterwards many of the same expressions which he had used before in the fourth Chapter all this tends to set forth that when Christ doth manifest himselfe from heaven after times of desertion to the faith of his penitent people he doth never a whit the lesse love and esteeme them because of their former miscarriages if they come to seek him againe in a right manner for the Churches beauty see the Note Chap. 1.5 8. Psal 45.11 It is here set forth by three elegant similitudes 1. Thou art beautifull O my love as Tirzah which was a goodly City in the tribe of Manasseh for which see the Note 1 Kings 14.17 The word signifieth well-pleasing or acceptable and therefore was it fit to set forth the spirituall beauty of the Church who is made faire acceptable in and thorough Christ her beloved Eph. 1.6 5.27 2ly Comely as Jerusalem which was indeed esteemed in those times the most gallant and stately City for the glory of her buildings and especially the Temple there that was in those Easterne parts of the world and therefore it is called Psal 48.2 Beautifull for scituation the joy of the whole earth Psal 122.3 A City that is compact together yea and Lam 2.15 The perfection of beauty and the Church we know is usually with respect thereto called Jerusalem and 3ly Terrible as an army with banners which expression as it is not unfit to set forth the praise of a woman as the Church is here personated it being very commendable in them when the gravity and sobriety of their countenances doth strike a terror into wicked men so it doth notably set forth the Majesty of the Church in that she is to her enemies and to the wicked terrible as an army with banners that is as an army that with banners displayed is going forth to fight with their enemies and that because of her invincible faith and strength against which hell-gates are not able to prevaile And indeed observable it is that as in an army it is the order and union of the Church their discipline for the punishing of those that walk disorderly but especially the presence of the Lord of hosts amongst them as their Captaine and King alwayes ready to help and defend them that makes the Church so dreadfull according to that Isa 52.12 The Lord will goe before you and the God of Israel will be your rereward see the Note Chap. 1.9 4.4 Vers 5.
many Expositors hold that here begins a new passage of this Pastoral that hath no connexion with that which went before see the Note Chap. 3.6 Wherein it must be supposed that as the Bride was going up from her garden a company of Virgins espying her did break forth into the admiration of her beauty Who is she c But it seemes farre more probable that the Bridegroom having said in the foregoing verse that the Queens and Concubines praised his Spouse these are inserted as the words wherewith they praised her Who is she that looketh forth c and it is spoken by way of admiration thereby to set forth her surpassing excellency as when David saith Psal 24.8 Who is this king of glory and Psal 77.13 Who is so great a God as our God and when the people were astonished at Christs marvellous works Mark 4.41 What manner of man is this that even the winde and the sea obey him so here Who is she that is What manner of woman is this that looketh forth as the morning that is that appeareth as the morning doth after a dark night fresh and faire lightsome and chearfull see Isa 58.8 Faire as the Moone cleare as the Sun and terrible as an Army with Banners By all which similitudes the beauty and glory of the Church is set forth see Isa 60.1 3. The last of them is explained above ver 4. But for the other observable it is 1. that by comparing her to these Lights of heaven there is an intimation given that the Churches beauty is not such as is the glory of this world but spirituall and heavenly in that she is adorned with heavenly excellencies and that her conversation is in heaven Phil. 3.20 And hence it is that she looseth not her beauty when she is in the saddest condition in the darknesse of persecution she is faire as the Moone as well as cleare as the Sun in the dayes of peace and prosperity and though she may suffer an eclipse or be under a cloud for a time yet it is not long ere she alwayes shines forth againe gloriously 2. That by saying she is faire as the Moone which hath her light from the Sun and cleare as the Sun which is the fountaine of light there may be also a hint given that the Church hath all her beauty from Christ who is the Sun of righteousness Mal. 4.2 and that her beauty consists chiefely in this that she hath by faith put on Christ Gal. 3.27 and so is clothed with his righteousnesse as the Church is described Revel 12.1 Clothed with the Sun and 3ly that the ranking of these in this order by comparing her 1. to the morning 2. to the Moone 3. to the Sun may seeme to imply a gradual increase in the Churches beauty and glory for so it is with believers severally the light of their knowledge and grace is at first but like the light of the morning in the dawning of the day but by degrees it shineth more and more unto the perfect day Pro. 4.18 And so it hath been with the Church in her severall ages before the Law and under the Law and in Gospel times her brightnesse was still greater and greater The beginnings of the Church of Israel were meane and obscure and so were the beginnings of the Christian Church but by degrees they both did rise to a great height of brightnesse and glory in so much that the light of the Church did at length shine forth gloriously throughout the world and shall at last be made perfect in heaven when the righteous shall shine forth as the Sun in the kingdome of their father Matth. 13.43 I know that many understand this place of the conversion of the Jewes to the faith of Christ in the latter dayes and that because the words imply that people should wonder at the suddaine and unexpected rising up of a new Church that should be glorious even to the astonishment of those that should behold it But I conceive it my be better understood of the Church in generall as an acknowledgement of her glory by those Queens and Concubines mentioned in the foregoing verse Who is she that looketh forth c As if they should have said Is this the Church that we did so despise and reproach certainly her glory is now so apparently great that it is wonderfull in our eyes Vers 11. I went down into the garden of nuts c. By nuts which is in the Hebrew a word that is no where else found in the Scripture we must I conceive understand some choicer sort of nuts such as used to be planted in gardens as wall-nuts or filberds or nutmegs rather because the Bridegroomes and Spouses gardens are still noted in this book to be planted with all kind of aromaticks as we may see Chap. 4.12 13 14. of which the nutmeg is a chiefe and under which all other aromatical plants may be here comprehended Now very many learned Expositors doe take these to be the words of the Spouse wherein she gives an account why she came downe after her beloved to his garden namely that having found him there they might delight themselves with beholding the sweet springing of the severall plants that grew therein which may be implyed in the following words to see the fruits of the valley c. And accordingly they hold the meaning is either 1. that the Church doth thorough faith mount up after Christ to heaven Christs garden of nutmegs to see the fruits of the valley c. where in those hot Countries their gardens used to be to wit to tast by a lively faith the first fruits of life eternall and by raising of her heart in holy desires to advance her selfe toward heaven whether her beloved Saviour is gone before her or 2ly that she visited the holy Assemblies that finding Christ there they might delight themselves with seeing the graces of Gods Spirit springing and growing up amongst his people But because the Spouses going to the garden was to seek her beloved and of this there is no expresse mention here made therefore I rather think that it is the Bridegroome that still here continues his speech unto his Spouse and that having professed his constant love to her in the foregoing verses here he makes knowne that he did not goe away from her in wrath and indignation against her but only went a little to his garden to see how things thrived and prospered there I went saith he downe into the garden of nuts c. And the mystical meaning of the words must be either that Christ did only delight himselfe in the pleasures of his heavenly garden his kingdome of Glory or else that he did by this his hiding himselfe for a time goe as it were to see and visite his Church to make tryall whether after the winter of some tribulation and affliction there were any spring of grace to be discerned amongst them Now in expressing this 1. he calls his Church the
thus they set forth either how exceeding desirous the Lord Christ is to see the garden of his Church to sprout out and flourish or rather how very forward he is to shew himselfe with comfort to his penitent people As the father of the Prodigal ran to meet his penitent sonne Luk. 15. 20. so doth Christ hasten as if he were carried upon charets to the comfort of his penitent Spouse when his people are willing in the day of his power Psal 110.3 then Christ is carried out as upon the charets of this his willing people to meet embrace them Or then by the Ministry of his servants who are as the charet of Israel and the horsemen thereof 2 King 2.12 he brings them to the enjoyment of his gracious presence see Isa 66.20 This is I conceive the meaning of this hard place But yet withall it may not be unusefull to take notice that this also some understand of the conversion of the Jewes namely that through the forwardnesse of the Gentiles to promote their conversion they shall be brought in speedily as upon the charets of a willing people Vers 13. Return return O Shulamite return return c. This name Shulamite is derived partly from Salem the ancient name of Jerusalem Psal 76.3 And hence it is that divers Expositors hold that it is the Synagogue or Nation of the Jewes that is here called the Shulamite and doe therefore look upon this as a cleare prophecy of that calling and conversion of the naâ—â—on of the Jewes whereof the Apostle speakes Rom. 11.25 But I question not but that it is the Spouse of whom Solomon speakes all along in this Song that is here called the Shulamite and that she is so called either from her City Salem as Ruth of Moab is called the Moabitesse Ruth 2.2 for even Pharaohs daughter to whom Solomon may allude in this Song might well enough be expressed by this name after she was incorporated into the Church of the Jewes and so became a daughter of Jerusalem see the Note Psal 45.10 or else from her husband Solomon wives being usually called by the names of their husbands according to that Isa 4.1 Let us be called by thy name And so as Christ is in this Song called Solomon which signifieth peaceable as Salem also signifieth peace Heb. 7.2 so the Church the Spouse of Christ is here called Shulamite to signifie the communion she hath with him and the peace she enjoyeth with God thorough his grace as likewise because the Church or Christ did at first come forth out of the City Jerusalem The greatest difficulty in this passage is to know by whom this is spoken to the Spouse and what is intended thereby Many Expositors hold that it is the daughters of Jerusalem mentioned before Chap. 5.8 16. that went along with her to seek her beloved Chap. 6.1 that did thus call and cry after her when being made like unto the charets of Aminadib as was said in the foregoing verse she posted away to seek her beloved and left them behind her or that did as by an acclamation of joy invite her to returne to Jerusalem now that she had met with her beloved Return return O Shulamite return return that we may look upon thee that is that we may acquaint our selves with thee enjoy thy company and behold thy beauty And accordingly they say that it is to be understood mystically thus that those nations and persons who were well affected to the Church doe here desire either that she might not be gathered up into heaven without them but might stay here on earth till they were admitted into her fellowship or else that she would return to her wonted carriage of her selfe towards Christ from which she had swerved that so they might have the more abundant cause to admire her and rejoyce in her But then others judge and that most probably as I conceive that it is the Bridegroom that still speakes to his Spouse to wit Christ to his Church and that having hitherto professed his constant love to her notwithstanding her late disrespect of him he doth now invite her to returne to her first love and to her former respective carriage of her selfe towards him offering to receive her into his grace and favour againe Return return O Shulamite return return that we may behold thee He ingeminates this word return foure severall times to signifie the speed that he required in her return the vehemency of his love and the earnestnesse of his desires after her return and hardly even the faithfull themselves after their strayings are brought home to Christ And then he addes that we may look upon thee to wit with delight and joy which he speakes in the name of himself and his companions and friends the holy Angels or his faithfull Ministers for the Angels desire to look into the things imparted to the Church by the Gospel 1 Pet. 1.12 and rejoyce in the penitent returns of poore sinners Luk. 15.10 Neither doth any thing more cheare the hearts of Gods faithfull Ministers then to behold the spiritual welfare of his Church and people What will ye see in the Shulamite c. Some take this as the words of the Spouse humbly abasing her selfe as if she had said Alas what is to be seen in the poore Shulamite In me there is not the least thing that is worth the looking on And so also the following answer may be taken too as hers as it were the company of two Armies As if she should have said I am but a sad spectacle to be gazed at a poor persecuted people like a company of two Armies covered over with dust and blood And what delight can there be in such a sight Or else thus If you look upon me you shall find the Spirit and the flesh like two Armies fighting continually one against the other and there 's but a poore deale of beauty and delight in such a sight But the Question is better taken as propounded by the Bridegroome the more to stirre up his companions to the admiration of his Spouses beauty and glory What will ye see in the Shulamite And then the answer is made by himselfe as it were the company of two Armies that is you will see in my Spouse an awfull grace and majesty such as is in a well-marshalled Army ready to goe out against an enemy And thus Christ sets forth the spirituall beauty of his Church see the Notes above ver 4. It is in the Original as it were the company of Mahanaim wherein there may be an allusion to that story Gen. 32.1 implying that the Spouse and her retinue the Church with all her members were as goodly a sight as were the two hosts of Angels that appeared there to Jacob for his defence especially that she shall be so when the Jewes and Gentiles shall be united into one Church Eph. 2.15 and so shall goe forth in great pomp and state like two gallant Armies to
body here he winds up all in this patheticall expression of admiration How faire and how pleasant c Thereby implying that in regard of all the particulars before mentioned and so in regard of all the rest of her body which he had not named her beauty was so wonderfull great that there were no words whereby he could expresse it How faire and how pleasant c And so withall there may be in these words a reason couched why he had said in the foregoing verse that the King was held in the galleries namely because her beauty being so admirable it was no wonder though the king was captivated with a constant desire of beholding her see the Notes Chap. 1.15 16. 4.7 9. Vers 7. This thy stature is like to a Palm-tree That is In regard of this thy stature which I have particularly described and which consists indeed in the due proportion of all the members thou art like to a Palm-tree to wit in that thou art 1. tall as the Palm-tree is as the Poet in a like expression sets forth the comelinesse of a woman Longâ procerior alno 2. Straight and bolt-upright which is alwayes esteemed very gracefull in women and 3. Strong fresh and flourishing and so likewise in other particulars for which see the Note Psal 92.12 where it is said that the righteous shall flourish like the Palm-tree And in all this the Holy Ghost intends to set forth not only the transcendent eminency of the Churches dignity and beauty and glory but also the magnanimity and heavenly mindednesse of Christians who are still looking upward and have their conversation in heaven Phil. 3.20 and the continual progresse and growth of the Church till they come at last Vnto the measure of the stature of the fulnesse of Christ Eph. 4.13 And thy breasts to clusters of grapes In the Original it is only clusters and indeed it is generally said that the fruit of the Palm-tree growes in clusters But because in the following verse they are called clusters of the Vine therefore I conceive was the word renderd by our Translators clusters of grapes And to shew that these clusters of grapes are not unfitly joyned with the Palm-tree mentioned in the foregoing part of this verse Expositors tell us that in those Countries they used to plant their Vines by their Palm-trees that so the Vines clasping about these trees might thereby be born up However having commended the goodlinesse of his Spouses stature the Bridegroom takes occasion from thence againe to set forth the beauty of her breasts though of them he had spoken before ver 3. because when women grow up in stature then their breasts swell and grow great And this is that which he intends in saying her breasts were like to clusters of grapes to wit that they were fair and big and full of milk as those are of wine Now whether we understand this according to the exposition formerly given of the Churches breasts Chap. 4 5. either of the Pastors and Teachers in the Church or the two Testaments the old and the new the meaning of the comparison is cleare to wit that the Scriptures are abundantly replenished with wholesome nourishment and such as may be like clusters of grapes both for meate and drink to the soules of Gods people and that Ministers must be alwayes as breasts full of milk for the satisfying of the spirituall hunger and thirst of the children of God committed to their charge Vers 8. I said c. As if he should have said I promised and I will make it good Or rather I did firmly hereupon resolve and determine thus with my selfe I will goe up to the Palm-tree that is I will climb up into this my Palm-tree I will converse with and enjoy the love and delights of this my deare Spouse And so the meaning is that Christ would joyne himselfe to his Church and be with her and converse lovingly with her as with his dearely beloved Spouse I will take hold of the boughes thereof that is say some Expositors that I may climb up thereby into this my Palm-tree But because it is generally said that the Palm-tree though very tall hath no boughes growing out on the sides of the body of it but only on the top and that all the fruit it beares groweth there therefore I rather think that by laying hold of the boughes thereof is meant either that he would prune them and dresse them or else rather that he would take hold on them and gather the fruit that was growing thereon And so it implyes how tenderly carefull the Bridegroom would be over his Spouse for her good and welfare or his resolution to delight himselfe in her beauty and love which in reference to Christ doth import two particulars principally concerning his dealing with the Church to wit 1. that he pruneth and purgeth every true Christian and particular Congregation for these may be meant by the boughes of this Palm-tree to make them the more beautifull and fruitfull according to that Joh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit and 2. that he takes exceeding great delight in the gracious disposition and holy conversation of his Church and people Now also thy breasts shall be as clusters of the Vine That is Thou shalt become more and more fresh and sweet and lovely both in mine eyes and in the eyes of others That which is promised here is that by the presence of Christ in his Church and his tender care to doe her good she should not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ 2 Pet. 1.8 but should blossome and bud and fill the face of the world with fruit Isa 27.6 and so should yield the more delight to him and the more plentifull nourishment to her children And the smell of thy nose like apples This may be taken two severall wayes namely 1. Of the breath which came out of her nostrils that this should be sweet as the most odoriferous apples see the Note Chap. 2.5 so that all that approached neare her should be delighted with the favour of her sweet breath And if we take it thus then the spirituall meaning may be that the breathing of the Church in her Teaching and holy conference shall be exceeding sweet and delightfull see 2 Cor. 2.14 And so it is the same with that Chap. 4.11 for which see the Note there Yea and look as the sweetnesse of the breath is a signe that the inward parts are sound and good so the sweet breath of the Church and people of God is a signe that the hidden man of the heart is uncorrupt And 2ly Of the sweetnesse of that which is smelt by her the smell of thy nose shall be like apples that is thy nose by drawing in a pure and sweet and heavenly ayre shall refresh thy inward parts as when the spirits are refreshed with the smell of apples meaning that Gods
people should by the sweet breathings of Gods Spirit be quickned and refreshed in the inner man Or the smell of thy nose that is that which thy nose smelleth shall be like apples thy graces and gracious conversation especially in regard of those graces for which the Spouses nose was ver 4. compared to the tower of Lebanon shall yield a sweet fragrant favour to thy selfe and consequently also both to me and others yea thou shalt perceive that the sweet savour of thy good report and fame by reason hereof is spread abroad farre and neare Thus I say I conceive the Holy Ghost doth set forth the blessed effects of Christs drawing neare to his Church here in this world though others I know take the whole verse to be a figurative expression of Christs perfect conjunction with his Church in the kingdome of heaven and the unspeakable pleasure which he will take in her there for ever and ever Vers 9. And the roof of thy mouth like the best wine c. The Spouse had formerly said of her beloved Chap. 5.16 His mouth or his palate is most sweet for which see the Note there and here now he returnes a like expression of his high esteeme of her And the roof of thy mouth like the best wine meaning that her breath or speech was exceeding sweet and delightfull And that which is spiritually intended hereby is 1. That the doctrine of the Church is sweet and pleasant to poore sinners full of spirit and life chearing and refreshing the sad hearts of Gods people like wine Pro. 31.6 see Pro. 9.2 2ly That Christ takes great delight in the faithfull dispensing of this word of his grace amongst the children of men and in the prayers and praises which they offer up to God and 3ly That the communication and speech of the faithfull is sweet and gracious and such as tends to the edifying of others like generous wine gladding the hearts of their brethren and exceeding delightfull to Christ according to that Pro. 23.16 My reins shall rejoyce when thy lips speake right things As for the following words For my beloved that goeth down sweetly it may be renderd according to the Hebrew which goeth straightly or according to righteousnesses to my beloved and they that thus reade the words understand them to be a description of the best wine much like that Pro. 23.31 When it mooveth it selfe aright for which see the Note there And indeed thus men are wont in these times to speak of wine when it lookes brisk and sparkles in the cup Ay this is right But who is meant in those words For my beloved I answer This indeed makes this place very intricate the rather because this is usually the expression which the Bride useth concerning the Bridegroom which hath made many Expositors take this whole verse as spoken by the Bride But methinks it is most evident that this with all that went before from the beginning of this Chapter is spoken by the Bridegroom in commendation of the Bride And accordingly there are three other answers given by Expositors for the resolving of this Question for 1. Some take it thus that when the Bridegroom had said The roof of thy mouth is like the best wine then the Bride interposed the following words for my beloved c. As if she had said If the roof of my mouth be like the best wine to be sure it is only so for my beloved no body else must drink or tast of it 2ly Others hold that the whole verse is spoken by the Bridegroom only in those words for my beloved he pleasantly mentions that loving expression which was so frequent in his Spouses mouth as if he had said The roof of thy mouth is like the best wine as thou usest to say for my beloved And 3ly which I like the best Others think that the meaning of the Bridegroom in these words is only this that the roof of her mouth was like that choice wine which at his banquets he used to bring forth for his choicest and best-beloved friends Every way the intent of the words is much the same namely that the doctrine of the Church is acceptable to Christ or intended for the making known of Christ or for the chearing and refreshing of the beloved members of Christ And then the last words Causing the lips of those that are asleep to speak that is an hyperbolical expression of the mighty efficacy of strong excellent wine as if one should say that such wine is able to revive a dead man or to make a mans tongue run when he is fast asleep or to make dull stupid sleepy-headed fellowes very fluent and eloquent in speaking as indeed strong wine is wont to make men talkative and to be given to babling as Solomon saith Pro. 23.29 yea to affect a kind of finenesse and eloquence in speaking Faecundi calices quem non fecere disertum I know that some by wine causing the lips of those that are asleep to speak understand wine that makes men overcome with the strength of it to speak as if they were asleep And some reade the words as they are rendered in the margin of our Bibles Causing the lips of the ancient to speak who are indeed sometimes by reason of weaknesse duller and heavier of speech But the former both translation and exposition are clearely the best To be sure such is the mighty efficacy of the doctrine of the Gospel that it will quicken those that are dead asleep in sinne and make even the tongue of the dumb sing as it is Isa 35.6 and even when Christians are most drowsie and sleepy if the word comes once to have the word of life dwell plentifully in them this will make their tongues as the pen of a ready writer their language will be holy and pious they will talke much of the things of God and of Christ and they will not be able to forbeare according to that Act. 4.20 We cannot but speak the things which we have seen and heard Vers 10. I am my beloveds and his desire is towards me As if she should have said for these are clearely the words of the Spouse I see it is so by these sweet expressions of his love which I have now heard from him I see we doe alike love one another But see the Notes Chap. 2.16 6.3 Vers 11. Come my beloved let us goe forth into the field let us lodge in the villages The Spouse speakes here after the manner of those that dwelling in the City doe sometimes walk out into the field or goe to their Country-houses to take the ayre and to take notice how the Spring comes forward and how those things they have planted there doe thrive and prosper And hereby is figuratively set forth the Churches care 1. for the propagation of the Gospel thoroughout all nations according to the commission given her Matth. 28.19 for the field is the world Matth. 13.38 2ly To visite those Churches
use indeed to love one another most affectionately as we see in Joseph and Benjamin See the Note Deut. 13.6 or rather a brother that were yet a little child sucking the breasts of her mother with whom his elder sisters live continually in the same house and are ever and anon taking him up in their arms and sporting themselves with him as seems most probable by the following words When I should find thee without I would kisse thee yet I should not be despised which seems to imply that the Spouse desires that the marriage betwixt her and her beloved were fully consummated that so she might as freely embrace and kisse him as a sister doth her little sucking brother even when she finds him abroad out of doors because she knows no body will despise or reproach her for it or count it any immodesty in her And accordingly the spiritual sense of these words may be either 1. That it is the Jews that here desire to see the promised Messiah in the flesh which how earnestly they longed for in the daies before Christ that waited for this consolation of Israel we may see Matth. 13.17 Joh. 8.56 Heb. 11.13 Then Christ was to the faithfull as a brother see the Note Chap. 4.9 yea as a brother that sucked the breasts of their mother either because he sucked the breasts of mans humane nature being suckled and nursed up by his mother the blessed Virgin as other children are or else because he sucked the spiritual breasts of the Church their mother in that he attended upon the Ministry of John and other Jewish teachers And then too it might be said that he was found without because then he came into the world and was openly seen amongst men Before his Incarnation he lay hid in the bosome of his Father and was no other way revealed upon earth but under the shadows of dark types and ceremonies but when that was done which Christ said Joh. 16.28 I am come forth from the Father and am come into the world then he was found openly abroad manifest in the flesh and with reference to this time may those words therefore be taken by the faithfull when I should find thee without I would kisse thee that is I would by all possible means manifest my love and humble respect to thee see the Note Psal 2 12. Yet I should not be despised to wit as I am now whilst thou delayest thy coming and so I am scorned and despised as expecting a Messiah that will never come Or 2ly that the Church doth here desire the consummation of her marriage with Christ in heaven where she might for ever dwell with him and familiarly and openly manifest her love to him as brothers are wont to do that live together in one house and that without any danger of being despised Here the men of the world are wont to scorn and deride the faithfull for their love to Christ but when they shall meet with him out of the world in heaven their exceeding glory there shall manifest that they are not a people to be despised yea there shall be no enemy there to despise them Or 3dly that the Church doth in this patheticall wish only set forth her longing desire that she might yet enjoy a more intimate and familiar communion with Christ that being mutually knit together by the same Spirit the most affectionate brother and sister might not love one another delight one in another more then they did And then in the following words When I should find thee without I would kisse thee yet I should not be despised The Church promiseth that she would openly embrace and own him and make a free profession of him before all the world as knowing that in the conclusion she should not be despised for it Yea and lastly some make this the wish of the believing Jews that should be converted in the latter dayes Vers 2. I would lead thee and bring thee into my mothers house c. According to what is noted in the close of the foregoing Note this may be also taken as a profession of the Jewish Church that shall be converted in the latter dayes how farre otherwise she would deale with Christ then their forefathers had done to wit that they would not cast him out of their Synagogues as they did but would with all respect and joy entertaine him into their Assemblies But it is better understood of the Church in generall and see therefore the Note upon the like expression Chap. 3. 4. And indeed if it should be restrained to any particular it may seem more probable that the Church of the Gentiles doth here promise to bring Christ into the Church of the Jewes because she might well call them her mothers house in regard the Church of the Gentiles had her first Original from the Jewes However observable it is that by expressing this with those severall tearmes I would lead thee and bring thee c. the Spouse implyes the joyfulnesse of the matter she was now speaking of and her firme resolution that she would certainly doe it she would carry her beloved into her mothers house who saith she would instruct me to wit as in all other things so also how I should carry my selfe towards thee my beloved I would cause thee to drink of spiced wine c. That is Ipocras of the juice of my Pomegranate The meaning is that she would entertaine him there with the choicest drinkes she had If this be restrained to the converted Jewes as is said in the foregoing Note it implyes that they would not give Christ gall and vinegar to drink as their ancestors had done but give him the best entertainment they could But understanding this as the former of the Church in generall the words shew that the word should not be fruitlesse in her because she would honour and serve Christ with all her graces and the fruits thereof her praises and holy conversation which are most sweet pleasant and delightfull to Christ see the Notes Chap. 4.10 5.1 Vers 3. His left hand should be under my head and his right hand should embrace me Herein the Spouse declares how her beloved would cherish her if he were once brought into her mothers house But see the Note Chap. 2.8 Vers 4. I charge you O daughters of Jerusalem that ye stirre not up nor awake my love until he please To wit When at any time holding me in his embraces he shall fall asleep It is in the Hebrew Why should you stirre up or why should you awake my love c As if she had said It will be no way advantageous either to you or us to provoke and displease the Lord Christ to interrupt his Rest and communion with his Sion but rather it will be very dangerous But this implyes the very same that is in our Translation And therefore I charge you doe not doe it But see the Notes Chap. 2.7 3.5 Vers 5. Who is this
that cometh up from the Wildernesse c For these first words see the Note Chap. 3.6 But for the following words leaning on her beloved they are added here with respect to the Spouses supposed loving and familiar carriage of her selfe to her beloved in her leaning upon him as she went along with him for that this was an expression of familiarity and love is evident by the mention that is made of the custome of Kings leaning on the hands of their great favourites 2 Kings 5.18 7.2 Very many Expositors take these to be the words of the Bridegroom and accordingly conceive that Christ doth herein admire and extoll the faith and love of his Spouse the Church and rejoyceth and glorieth in her happy coming up out of her wildernesse-estate that she might thus associate her selfe with him her Lord and Redeemer Againe others think that it is the Bride the Church that speakes this of her selfe in a third person Who is this that cometh up from the wildernesse leaning on her beloved and that too as admiring at and rejoycing in her exceeding great happinesse in that she enjoyed so neare and sweet communion with Christ her beloved and propounding it to be considered as a matter of wonder by others But I rather think that as before Chap. 3.6 so here likewise they are the words of the friends of the Bridegroom or Bride or some others that must be supposed to have met them by the way and that therefore in our Bibles they are included in a parenthesis by themselves And accordingly they must be taken as a joyfull acclamation of the holy Angels or other the faithfull servants of Christ wondering either 1. at the neare conjunction and deare love that was betwixt Christ and his Church or 2ly at the springing up of some new Church in some place where there had been no Congregation of believers before and their being conducted by Christ thorough the wildernesse of the world or 3. at the former Churches growth and encrease her strength and zeale for Christ and her stedfast and unmoveable faith and patience by reason of her neare union with and constant dependance upon her beloved Saviour But yet considering that the foregoing words and those which follow after are most probably thought to be the word of the Spouse methinks it is the clearest way to take this also which some Expositors doe as spoken by her only in the name of others Who is this that cometh up from the wildernesse leaning on her beloved As if she had said Thus will people now again extoll my happinesse Every one that beholds me will admire my blisse in that familiarity and love that is betwixt me and my beloved However by this phrase of the Churches leaning upon her beloved the Holy Ghost doth imply not only her entire love to Christ but also her dependance upon him by faith that the Church is weak in her selfe as the Vine that would sink and fall down to the earth were it not that she clings fast to her wall or pole only by casting her selfe upon his merits and resting in all things upon him for help and assistance he is a sure support to her and doth strongly beare her up see Joh. 15.5 2 Cor. 3.5 Jer. 10.23 I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Very many learned Expositors doe take these also to be the words of the Bridegroom to the Bride And accordingly they make the spiritual sense of the words to be either 1. that when the Church lay in a sad and deplorable estate that naturall estate wherein she was conceived and brought forth by her mother like a child cast out in the fields under a tree unpittied and ready to perish and indeed the Prophet compares man in his naturall estate to such a child cast out in the open field and so left in a sad and desperate condition Ezek. 16.4 5. then Christ did by his free grace raise her up and bring her to that glorious condition which at present she enjoyed or 2ly that when the Church lay under the tree of the forbidden fruit that is under the guilt of that first sinne whereby all mans posterity were destroyed then Christ did love her and raise her out of that misery and by the Ministry of the Gospel in the Primitive Church she was born againe But because in the Hebrew pricked Bibles the words are in the masculine gender as spoken to a man therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house where they began first to set their affections one upon another to wit that finding him asleep under an apple-tree there she awakened him and so upon that occasion their hearts from thence-forth were mutually knit together whereupon it is that as rejoycing in the very place where he was borne she addes those words in a kind of rapture of joy There thy mother brought thee forth there she brought thee forth that bare thee But now for the spirituall sense intended by the Holy Ghost with reference to Christ and his Church 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven the place of Christs repose in glory and that it is said that the Church did there raise up her beloved because by the prayers and zeale of the faithfull in those times Christ was moved to visit her from heaven and so there that is where the people of God did waken him by their prayer according to that expression used concerning prayer Psal 44.23 Awake why sleepest thou O Lord the Sonne of God was incarnate and brought forth by his mother the Virgin Mary Again 2ly Some understand by the apple-tree that tree of grace and life to wit the Gospel of Christ The Spouse had before compared her beloved to an apple-tree Chap. 2.3 for which see the Note there Now it seemeâ— in allusion hereto because in the Gospel the wonderfull love of Christ and the hope of life and salvation is made known to poore sinners the Church here tells Christ that finding him there she raised him up to come in to her help and comfort in her misery and sorrow and then she addes there that is under this discovery of Christ and the way of salvation by the Ministry of the Gospel thy mother brought thee forth that is the Primitive Church did conceive thee and by preaching professing and practising of the word and by suffering for the truth did bring thee forth as it were into the world and that not without many bitter throes and hard labour as the word in the Original signifieth which may be referred both to the anguish of true penitents that are brought in to Christ and to the
concerning her little sister to set forth her own estate as every way fit for marriage thereby implying her desire that their marriage might be consummated And accordingly in regard of the spiritual sense though these words may be taken as the words of the Church of the Gentiles that little sister mentioned vers 8. professing her self to be every way capable of that honour which the Bridegroom had promised to conferre upon her in those words If she be a wall we will build upon her a palace of silver for which see the foregoing Note yet I rather think it is the Spouse the Jewish Church that here speaks and that either with respect to her own present condition I am a wall as if she had said I am such as thou requiredst my little sister should be I am a wall constant and firm in my love to thee and consequently in me God dwels as in a Prince-like silver palace fit for the dwelling of so great a King and my breasts are like towers that is my doctrine is fully enough for the nourishment of my children or else rather with respect to that time when the promise being accomplished which her beloved had made concerning the Gentiles both they and she should become one Church and be joyntly together the Spouse of Christ And accordingly she glories in that her expected glorious condition speaking of that which was to be through the assurance of faith as if it were so already I am a wall as if she had said Ay now I am indeed a wall a strong a goodly and glorious City by the glory of the coming in of the Gentiles to me my strength and splendor is much increased and now indeed the great King of heaven and earth will dwel in me as in a silver palace yea and my breasts are become like towers to wit in regard of the strength plenty and glory of my doctrine in the dispensation of the Gospel For 1. Because the doctrine of the Gospel was soon spread abroad and became famous and renowned throughout the world as towers are seen afarre off 2. Because it is by the Gospel that the Church resists her enemies and becomes invincible And 3. Because God was pleased to bestow such abundance of knowledge and other gifts of the Spirit upon his servants in Gospel-times whereby they were to nurse up multitudes of children in all Nations all the world over therefore are the Churches breasts here with reference to those times said to be like towers And in all this I say the Spouse intimates her hopes to her beloved that now ere long there should be a full consummation of their marriage in heaven because indeed the daies of the Gospel are so frequently called in the Scripture The last daies Then was I in his eyes as one that found favour This may be added according to the different exposition of the foregoing words as an acknowledgement made either by the Spouse or her little sister mentioned ver 8. that it was meerely the favour of the Bridegroom that he was pleased to make that promise ver 9. If she be a wall we will build upon her a Palace of silver c. or that he was pleased to shew that respect that he had shown either to the one or to the other or else as a declaration of the Bridegroomes approving and accepting of that which was spoken in the foregoing words Then to wit when I had spoken those words I am a wall and my breasts like towers I was in his eyes as one that found favour that is I was very deare and precious in his eyes he took much delight and contentment in me And so also we must understand it as spoken by the Church either that she acknowledgeth that it was meerely from Christs free-grace and favour to her that she was in such a condition as she had before described or else that she glorieth in his acceptance of her faith and love and the precious account that he made of her and the assurance she received from him of his constant and everlasting love to her The word in the Original which we translate favour doth properly signifie peace which the Spouse might use with respect to the names of Solomon or Shulamite And indeed by nature we are all enemies to God Rom. 5.10 and it is only by Christ that the Church comes to be at peace with God and to feele any peace quiet or contentment in her selfe Vers 11. Solomon had a Vineyard at Baal-hamon c. Some take this with that which followes in the next verse to be the words of the Spouse and that to expresse her affection to her Beloved she undertakes to shew how much she prized her Vineyard above Solomons meaning by her Vineyard either some particular Vineyard which she had and indeed before Chap. 1.6 she had spoken of a Vineyard which she calls her own Vineyard which she so highly prized because of the precious fruit which she expected that would yield her namely the opportunity of many sweet retirements there with her Beloved or else her Beloved himselfe a Vineyard from whom she expected that comfort and delight that was farre above all the profit that Solomon reaped from his Vineyard But methinks considering this and the next verse joyntly together it is clearely the Bridegroom that speaks here and that with respect to that which his Spouse had said before ver 6. Set me as a seale upon thine heart c. namely to assure her that Solomon did not so highly esteem his choicest Vineyard which yielded him so great a revenue as he did esteem of her his far more precious Vineyard Concerning this famous Vineyard which Solomon had at Baal-hamon all that can be said is 1. That the word Baal-hamon doth properly signifie the Master owner or possessor of a multitude 2ly That Baal-hamon might therefore be some place famous for Vineyards amongst which Solomon had one eminent as we may well think above the rest and that it was so called either with respect to the multitude of Vineyards that were there or to the abundance of fruit which they yielded or to the abundance of people that by reason of the exceeding fertility of the place did live upon those Vineyards Some hold it to be the same place that in Josh 12.7 is called Baal-Gad And 3. That some think that hereby is figuratively meant the Common-wealth of Israel or the City Jerusalem the Vineyard which God had committed to Solomons care and custody as indeed the house of Israel is tearmed Gods Vineyard Isa 5.1 and this is here called Baal-hamon because the Israelites were a very numerous people or because Jerusalem was such a populous City Lam. 1.1 How doth the City fit solitary that was full of people And now according to this which hath been said may we conceive of the spirituall sense of this place to wit that Christ doth here set forth his tender care over his Church by comparing her to Solomons
this as spoken by the Spouse or some that stood by whereas methinks they are clearely the words of Christ the Bridegroome preferring his Vineyard and his care over it before Solomons at Baal-hamon and that in answer to what his Spouse had said ver 6. Set me as a seale upon thine heart c. So that the summe of that which he saith here to his Church to assure her of his tender love to her and care over her is all one in effect as if he had thus said Thou my love because thou hast me not alwayes in thine eye and because I suffer thee to be sometimes tryed with sore afflictions art ever and anon in a trembling and fainting condition as doubting my love But why doest thou not rest with confidence on me That I may free thee of all thy feares I will shew thee how deare thou art to me and how tenderly carefull I am and alwayes will be of thee Thou seest what precious account Solomon makes of his Vineyard at Baal-hamon yet being man though a King he is faine to let it out to farmers that must take care of it and dresse it and keep it in his absence and so though he receives a great rent for it yet others have a share with him in the profit of it But now thou that art my Vineyard art continually in mine eye and though I make use of men in planting and dressing this my Vineyard and of the Ministry of Angels in defending and keeping it yet I am alwayes all in all in that work and it is I only that give the encrease I only justifie and sanctifie and defend and glorifie thee and therefore it is fit thou shouldest wholly depend upon my love and provident care over thee neither must thou depend upon any other nor give the glory of thy welfare to any other This I conceive is the full drift of these words Vers 13. Thou that dwellest in the gardens c. It may be renderd according to the Original O thou inhabitresse of the gardens a title fit for a Country damosel and whereby it is unquestionably cleare that here the Bridegroome speakes to the Bride Having in the foregoing verse laboured to assure her of his sincere love to her and tender care over her and being for a while to take his leave of her he makes this request to her The companions hearken to thy voice cause me to heare it wherein he desires that before the Bridemen and Bridemaides the companions that stood by as witnesses of the contract hearkening diligently to heare what should be concluded between them she would openly make known her mind to him herein that so the consummating of the marriage might be hastened and accordingly we must understand the words as spoken by Christ to his Spouse the Church He tearms his Church Thou that dwellest in the gardens either with respect to her being adorned with the manifold graces of Gods holy Spirit or to her residing in those places where particular Churches or Congregations were planted as delightfull to Christ as so many Paradices or Edens or to her having her conversation above in Gods heavenly Paradice even whilst she lives here below for which see the Notes Chap. 4.12 15. 6.2 11. And that which he desires of her that he might heare her voice is meant of the voice of her confessions praises and prayers see the Note Chap. 2.14 but especially of her preaching the Gospel to her companions though some I know would have it understood of her desire that he might heare the voice of her praises in heaven The companions harken to thy voice cause me to heare it for by the Churches companions there may be meant either 1. The Angels who doe indeed with great delight harken to the doctrine of the Gospel Eph. 3.10 1 Pet. 1.20 Or 2ly The Elect or the faithfull such as are received into the fellowship of Christ and his Saints and have obtained the like precious faith with them 2 Pet. 1.1 and were before called the friends of Christ see the Note Chap. 5.1 and so this may be a motive to encourage her to preach the Gospel because though the world will not yet the Elect of God would attentively heare her Or 3ly as some thinke it may be extended also to all men here below at least such as are not dogs and swine but will vouchsafe to heare for because of our common creation and habitation here on earth even these may be tearmed the companions However observable it is that with the same charge wherewith the Bridegroom doth here take his leave of his Bride Christ did also take his leave of his Disciples Goe ye therefore and teach all Nations c. Matth. 28.19 Vers 14. Make hast my Beloved c. It is in the Original flee or flee away and be thou like to a Roe or to a young Hart upon the mountaines of spices Now accordingly that which the Spouse here desires of her beloved may be either 1. That he would flee or make hast away with her to some place of extraordinary pleasure and delight called therefore the mountaines of spices where they might solace themselves together such as was that or the same haply with that which was before Chap 4.6 called the mountain of myrrhe and the hill of frankincense or 2. that after he had dispatched his affaires in that place whither he was now going he would make as much hast or speed in his return to her again as a Roe or a young Hart doth when they run upon or for succour flee unto the mountaines of spices see the Notes before Chap. 2.7 8 9. 17. And so likewise in regard of the spirituall sense here intended either 1. The words may be taken as spoken by the Church to Christ with respect to his ascension into heaven As if she had said Though it would be most pleasing to me to enjoy thy bodily presence here below yet since it is necessary that thou shouldest ascend up to thy father that thou mayest there provide a place for me and mine and mayest from thence send the comforter to us therefore flee as a Roe or a young Hart to those mountaines of spices Or else 2. With respect to his coming in to her help upon all occasions in the severall Assemblies of his people which may be here called the mountaines of spices Because Christ had called upon her in the foregoing verse to cause her voice to be heard in preaching the Gospel and she knew that this would stirre up many enemies against her therefore she requests that her Beloved would upon all occasions come in speedily to her encouragement succour and support which agrees with that which was noted before Chap. 2.17 Or rather 3ly with respect to the second coming of Christ namely that the Church here desires that Christ would hasten that his glorious appearance the second time for her full and perfect redemption and for the consummation of her marriage with him because then she knew that she should be also taken up with him from the valleys of the gardens to the mountaines of spices as heaven may be well called for its unconceivable delight and sweetnesse there to enjoy his glorious presence for ever without any interruption see 1 Cor. 15.52 1 Thes 4.16 17. And thus as this divine Song began with a prayer and as some understand it for his first coming Let him kisse me with the kisses of his mouth so it ends with a prayer for his second coming And Solomon closeth up this Book with the same expressions in a manner which we finde in the close of St Johns Revelation Behold I come quickly Amen Even so Come Lord Jesus FINIS
themselves safe under Gods protection under the expression of refusing the waters of Shiloah that goe softly and rejoycing in Rezin and Remaliahs sonne But though there may be in these words an allusion to these brooks that watered Ierusalem yet I doubt not but the river here directly intended the streames whereof shall make glad the city of God is the presence of God amongst them who is the fountain of all good and by whose beneficence just matter of gladness and ioy was continually derived to them and so in the following verse that which is here figuratively expressed is clearly explained There is a river the streames whereof shall make glad the city of God c. God is in the midst of her she shall not be moved c. for which see the Notes Psal 16.8 and 21.7 Yea and because the ministry of the word and the operations of Gods spirit are the chief evidences of Gods gracious presence amongst his people it may be figuratively applyed to either of these that they are the river the streames whereof make glad the city of God see Joh. 7.38 Vers 6. The heathens raged the kingdomes were moved c. Though some understand this last clause of the shaking of those kingdomes by the avenging hand of God that raged against his people yet I rather take it that both these clauses intend one and the same thing to wit that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people And then by way of opposition it follows he uttered his voice that is the Lord thundered from heaven or the Lord promised deliverance to his people or he gave some manifest tokens of his indignation against them and miraculously helped his people without any humane meanes for to this purpose the like expressions are used 2 Sam. 22.8 c. or his will and command was that it should so be and then the earth melted that is the inhabitants of the earth or the enemies that had as it were overspred the face of the earth fainted and perished and were gone in an instant Now though this may be generally understood as that which hath and doth befall the Church in all ages yet more probable it is that the prophet here speaks of some particular deliverance which was the occasion of penning this Psalm Vers 7. The Lord of hoasts is with us c. See the Note Gen. 2.1 the God of Iacob is our refuge see the Note Psal 20.1 Vers 8. Come behold the works of the Lord what desolations he hath made in the earth To wit by the mighty havock he hath made amongst the enemies that from severall countries were gathered together against his people Now this also may be understood either of the great works that God hath done for his Church in all ages or of that particular upon which this Psalm was composed Vers 9. He maketh wars to cease unto the end of the earth he breaketh the bow c. As if he should have said By this which God hath done you may see that he can and doth when he is pleased put a full end to all the wars throughout the world The expression is much like that Esa 2.4 they shall beat their swords into plow-shares and their speares into pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more Vers 10. Be still c. This is here inserted to shew that by those judgements fore-mentioned which God had executed he did in effect say to men as is here expressed Be still and know that I am God I will be exalted among the heathen to wit either by their submission to me or by their confusion And it may be spoken either to his own people that they should quietly wait upon God without fear or murmuring or troubling themselves to seek help elsewhere or rather to his enemies who worshipped false Gods that they should give over their rage against Gods people or that without any tumultuous disturbance of affections they should seriously consider what God had done and thereby know that the God of Israel was the only true God against whom there was no contending see the Note Psal 4.4 PSALM XLVII Vers 1. O Clap your hands all ye people c. That is all ye tribes of Israel for so this expression is sometimes used see Psal 66.8 and Zach. 11.10 or all ye nations of the world For because of those words vers 5. God is gone up with a shout the Lord with the sound of a trumpet it is probably conceived that the solemn removing of the Ark either by David or Solomon which was done with much joy with shouting and with the sound of a trumpet 2 Sam. 6.14 15. 1 Kings 8.3 c. was the occasion of composing this Psalm and because that was a shadow and type of the ascension of Christ into heaven it must be principally understood of the joy of all nations therein Vers 2. For the Lord most high is terrible c. To wit to all that are his and his peoples enemies And this also is meant of Christ whom God hath made King over all the earth as is expressed in the following words he is a great King over all the earth see the Note Psal 2.8 Vers 3. He shall subdue the people under us and the nations under our feet This may be meant of the nations round about that were subdued by the people of God in the daies of David But especially it must be understood of the calling of the Gentiles of whom the Israelites might say that they were subdued unto them and brought under their feet either with reference to Christ who was of the stock of Israel and is the head of the Church or because they were brought in by the Gospel preached by the primitive Church of the Jews the Apostles and others and so being joyned to them were brought under the government of Christ amongst them the branches of the wild olive-tree being graffed in amongst them Rom. 11.17 for which see Isa 2.2 3 4. And that this must be understood of this spirituall subduing of the Gentiles is evident because the Psalmist speaks of such a subduing as was to be matter of such exceeding great joy to the people that were subdued as is expressed before vers 1. O clap your hands all ye people c. Vers 4. He shall chuse our inheritance for us c That is Having taken us for his adopted sons and daughters he will set apart for us that inheritance that he hath promised us Now as this is spoken in reference to the Israelites the inheritance here intended was partly the land of Canaan which was never conferred upon them in the full extent as it was at first promised till the daies of David and Solomon see the Notes Gen. 15.18 but principally the kingdome of heaven whereof Canaan was a type But as it refers to the Church of Christ both of Jews and
Gentiles it is only meant of heaven that incorruptible and undefiled inheritance 1 Pet. 1.4 unlesse we also include that God will provide a place of habitation for his Church even here in this world As for the following words the excellency of Iacob whom he loved we must know 1. that by Iacob may be meant either the Patriarch Jacob himself and the drift of the words is then to shew that the excellency that God did at first confer upon Jacob in the covenant that God made with him was from him derived to the whole Israel of God or else the seed of Jacob see the Note Psal 24.6 2ly that it is either the land of Canaan which is here called the excellency of Iacob and that not so much because it was a land flowing with milk and honey as because of Jerusalem and the Sanctuary therein in which God was present amongst them in his word and worship for this is often tearmed the excellency of the Israelites as Ezek. 24.21 Behold I will profane my Sanctuary the excellency of your strength and the desire of your eyes c. Amos 6.8 I abhor the excellency of Iacob and hate his palaces see also chap. 8.7 and Nahum 2.2 or else the glorious condition that is prepared for Gods people in heaven or more generally all those glorious things which were promised to the Israel of God as that they should be Gods peculiar people and that to them appertained the kingdome and priesthood and Temple with all the glorious priviledges of the Church And 3. that those last words whom he loved are purposely added to shew that it was of Gods free grace and love that there were such excellent things designed for Jacob according to that Rom. 9.13 Iacob have I loved but Esau have I hated Vers 5. God is gone up with a shout the Lord with the sound of a trumpet Some conceive that this is spoken in reference to that ancient manner of calling the people together in the time of the law by the sound of trumpets at which times it might be said that God was gone up with a shout c. because thereby they were stirred up to honour God and there God was present and entertained as it were amongst his people with joyfull acclamations as their Lord and King But I rather take it to be meant as is before noted vers 1. of the removall of the Ark for which also see the Note Numb 10.35 and under that type of the Ascension of Christ by his own power into heaven For having spoken in the foregoing verse of the inheritance of the Saints in heaven He shall chuse our inheritance for us he takes occasion from thence to speak of Christs ascending thither in triumph as a conquerour having vanquished Satan sin and death and sent forth his servants to subdue the nations by the word of his Gospel Yea and this of his being gone up with a shout and with the sound of a trumpet some understand of the solemn attendance and joy of the angels when he ascended into heaven and that the rather because it is said 1 Thess 4.16 that the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and Act. 1.11 it was said to them that were eye-witnesses of Christs ascension This same Iesus which was taken up from you into heaven shall so come in in like manner as ye have seen him go into heaven Vers 7. For God is the kin of all the earth c See the Note vers 2. Sing ye praises with understanding that is understanding and attending what ye sing which indeed they only doe that are spiritually enlightened with the saving knowledge of God and of Christ Yet some understand it of singing skilfully and therefore render it as it is in the margin sing ye praises every one that hath understanding However observable it is that these words sing praises are five severall times repeated in this and the foregoing verse to signify how vehemently desirous he was that this should be done and that men should doe it with all possible fervency and that too constantly and without ceasing Vers 8. God reigneth over the heathen c. To wit as having all nations under his power see the Note also vers 2. God sitteth upon the throne of his holinesse that is his holy throne which may be the Ark or mercy-seat that covered it according to that Psal 99.1 The Lord reigneth let the people tremble he sitteth between the cherubims or else heaven which Christ calleth Gods throne Matth. 5.34 and where he sitteth at the right hand of God having all power given him both in heaven and in earth Vers 9. The princes of the people are gathered together even the people of the God of Abraham c. Some understand this of the heads of the Tribes and the Nobles of the people assembling together when the ark was to be remooved by David or Solomon see 2 Sam. 6.1.1 Kings 8.1 But doubtlesse as the Psalm was intended as a prediction of Christs ascention these words must be understood of the coming in of many Princes of the Gentiles upon the preaching of the Gospel to joyn themselves to the Church of the Jewes accounting it their greatest honour not that they were princes but that they were of the number of Gods people as indeed all that became Christians were thereby incorporated into the Church of the Jewes as the Apostle speaks Ephe. 3.6 who are rather here called the people of the God of Abraham because that very name Abraham signifieth the father of many nations see the Notes Gen. 17.4 5. and to him that promise was made In thy seed shall all the nations of the earth be blessed Gen. 22.18 Only we must withall note that the words in the Hebrew may be translated as they are in the margin of our Bibles The voluntary of the people are gathered unto the people of the God of Abraham and so they must be understood of the voluntary coming in of the Gentiles to joyn themselves to the Church of the Jewes according to that Psal 110.3 Thy people shall be willing in the day of thy power As for the following clause for the shields of the earth belong unto God c. Some take it thus that all the Princes of the earth are under the disposing power of God and so no wonder though even their hearts are swayed by him to submit to Christs scepter whereby he is greatly exalted for say they princes and magistrates are called the shields of the earth because they are for the defence and protection of the people as we see Hos 4.18 her rulers with shame do love Give ye which is in the originall her shields with shame do love Give ye But others take it thus for the shields of the earth belong unto God that is by Gods providence the inhabitants of the earth are many waies defended as by so many shields
his sheep Yea and some learned Expositours do because of these words To day if ye will hear his voice hold it the more probable that this Psalm was composed for the sabbath day when the Jews used to meet together to hear Gods word and that the Apostle doth the rather from these words of the Psalmist draw that inference Heb. 4.9 There remaineth therefore a rest or a keeping of a sabbath to the people of God Vers 8. Harden not your heart as in the provocation or in the contention and as in the day of temptation in the wildernesse This may be meant of the whole time of their provoking and tempting God whilst they were in the wildernesse see Psal 78.17 18. Yet doubtlesse in the expressions here used the Psalmist hath speciall relation to those particular murmurings of the Israelites by occasion whereof the places where they so murmured were called Massah that is tentation and Meribah that is chiding or contention see Exod. 17.7 and Numb 20.13 and Deuter. 16.16 Vers 9. When your fathers tempted me proved me and saw my work That is When they would needs try and prove whether I could doe what they desired should be done notwithstanding they had seen so many wonderfull works that I had wrought amongst them that were clear evidences of mine almighty power Yet others I know do otherwise understand those last words proved me and saw my work to wit that when they so tempted him they found by proof in the works that he wrought how infinite his power was yea and that they found it to their cost in the punishments he brought upon them What is meant by tempting God see in the Notes Exod. 17.2 and Deut. 6.16 Vers 10. It is a people that do erre in their heart c. That is a sottish and brutish people void of all reason and that have not the understanding of men in them see the Note Deut. 32.28 or a perverse stubborn people whose heart is not upright towards me their God see the Note Psal 78.8 and they have not known my waies that is they have not learnt and loved and observed my laws and instructions and they have not seriously observed and understood the wonderfull works I have wrought amongst them they have not observed the justice mercy and faithfulnesse that hath been in all my waies towards them that so they might trust in me they have not understood the way of my government and so they have disliked and despised it because it was not agreeable to their desires Vers 11. Vnto whom I sware in my wrath that they should not enter into my rest So was the land of Canaan called Deut. 12.9 ye are not yet come to the rest and to the inheritance which the Lord your God giveth you and 1 Chron. 23.25 David said The Lord God of Israel hath given rest unto his people that they may dwell in Ierusalem for ever and that because after the uncertain peregrination of the Patriarchs there the exile and bondage of the Israelites in Egypt and their many years wearisome travels through the wildernesse God did at last by Joshua give them a settled resting place in this land as in their inheritance yea and himself in the Ark did there take up his own settled habitation amongst them see the Note 2 Chron. 6.41 And of this doubtlesse David speaks here But now the Apostle in the epistle to the Hebrews chap. 3 and 4. taking it for granted 1. that David speaks those words To day if ye will hear his voice harden not your heart c. not only to the people then living but also to the people of God in all succeeding generations especially in the daies of the Gospel when God by his son doth more fully clearly reveal his will to us 2. that Davids urging this oath which God sware concerning the Israelites in the wildernesse that they should not enter into his rest upon the people of God both in his own daies in all succeeding times doth clearly imply a threatning of the like punishment upon them and consequently also a promise that they should enter into Gods rest if they did hearken to his voice hence he concludes that there is a rest still remaining to the people of God which he makes to be their spirituall resting from sin which is begun here but especially that eternall sabbath of rest whereinto they shall be received in the kingdome of heaven PSALM XCVI Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 This Psalm is a part of that Psalm which was sung by David and the people when they carried the Ark from the house of Obed-Edom to the house which David had prepared for it in Jerusalem for which therefore see the Notes 1 Chron. 16.23 c. Vers 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength c. For this and the three following verses see the Notes also Psal 29.1 2. Vers 10. Say among the heathen that the Lord reigneth c. This is a prophesy of the setting up of Christs kingdome amongst the Gentiles by the preaching of the Gospel the world also shall be established that it shall not be moved to wit say some Expositours by bringing men to be of one mind and of one will but see also the Note Psal 93.1 he shall judge the people righteously see the Note Psal 45.6 7. Vers 11. Let the heavens reioyce and let the earth be glad c. Some understand this of the joy of the creatures for their being delivered from the bondage of corruption Rom. 8.21 But see the Notes 1 Chron. 16. PSALM XCVII Vers 1. THe Lord reigneth c. See the Notes Psal 93.1 22.28 96.10 But because the Apostle alledgeth the last clause of the 7. verse of this Psalm as spoken of Christ Heb. 1.6 it is evident that this also is to be understood of Christs taking upon him the exercise of his regall power after he had vanquished subdued his spirituall enemies there being an allusion therein to the acclamations that are made to kings at their inaugurations coronations and therefore as foretelling that the heathens should submit to Christ and partake of the joy of his kingdome he adds let the earth rejoyce that is all the inhabitants of the earth let the multitude of isles be glad thereof that is the Gentiles even in the remotest islands for thus also that which is Isa 42.4 and the isles shall wait for his law is render'd by the Evangelist Matth. 12.21 and in his name shall the Gentiles trust Yet withall it may well be which some Expositours think to wit that some glorious victory of David over his enemies wherein he was a type of Christ was an occasion of his penning this Psalm Vers 2. Clouds and darknesse are round about him c. As if he should have said This great Lord and king of the Church is
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over