John Gill's Exposition of the Entire Bible.
Song of Solomon 8:1
INTRODUCTION TO SONG OF SOLOMON 8
This chapter begins with an ardent wish of the church for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she have such an interview with him, So 8:1; what familiarity should be between them, So 8:3; charging the daughters of Jerusalem not to give him any disturbance, So 8:4. Upon which they inquire who she was that was in such a posture they saw her in, So 8:5; when the church, instead of giving them an answer, says some things concerning her beloved, on whom they saw her leaning; and makes some requests to him for more nearness to him, and manifestations of his love to her; urged from the strength her love and affections to him, which was invincible, So 8:6. Next follows a speech of the church about her little sister; expressing a concern for her, and what she would do to her and with her, So 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, So 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, So 8:11. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, So 8:13; and with a petition of hers to him, that he would come quickly to her, So 8:14.
Ver. 1. O that thou [wert] as my brother,.... Or, "who will give thee as a brother to me?" {q} an usual form of wishing, De 5:29
Ps 14:7. The church here not only requests that Christ would be like a brother to her, but appear to be really one, and to act the part of one towards her; with whom she might as freely converse as brother and sister may. Several Jewish {r} writers own, that the King Messiah is intended here; and in such a relation Christ does stand to his church and people, by virtue of his incarnation, Heb 2:11; hence many of the ancients take this to be a wish of the Jewish church, for the coming of Christ in the flesh; and also through their adoption, he and they having one Father, Joh 20:17; and by being of a like nature, disposition, and practice, Mt 12:50; as well as on the score of love and friendship, Pr 18:24; and this relation Christ fills up, by the intimacy and familiarity he uses them with; by his compassion on them, and sympathy with them, in all their afflictions; by the help, aid, and relief, he gives them; by his condescension to their weaknesses, and by his great love and affection for them. As a further description of him as a brother, it is added,
that sucked the breasts of my mother; which may denote the truth and reality of Christ's incarnation, being a sucking infant: and the near relation of Christ to his people, being a brother by the mother's side, reckoned the nearest, and their affection to each other the strongest: by her "mother" may be meant Jerusalem above, the mother of us all; and, by her "breasts", the ordinances, of which Christ, as man, partook when on earth, and now may be said to suck, as formed in the hearts of his people;
[when] I should find thee without; or, "in the street" {s}; in public ordinances, where Christ is to be found; or outside of Judea, in the Gentile world, where, after his coming in the flesh, his Gospel was preached, the ordinances administered, and he was there to be found; or in the most public place and manner, where she should not be ashamed to own him, his truths and ordinances, before men;
I would kiss thee; not only with a kiss of approbation, Pr 24:16; but of love and affection, of faith and confidence, of homage and subjection, of worship and adoration; see Ps 2:12; this is an usage with relations and friends, brothers and sisters, at meeting; hence Heunischius refers this to the time when the saints shall meet Christ in the clouds, who will be admitted to the nearest embraces of him, with unspeakable pleasure, and enjoy him to all eternity;
yea, I should not be despised; for taking such freedom with Christ, her brother. Or, "they would not despise me" {t}; neither men nor angels, for such an action, and still less God, the Father, Son, and Spirit; which she might conclude from the relation between them, it being no more unseemly than for a sister to use such freedom with an own brother, even in the street; and from the reception she had reason to believe she should meet with from Christ: who would not turn away his face from her, when she offered to kiss him, which would occasion shame and blushing. The whole expresses her boldness in professing Christ, without fear or shame, in the most public manner.
{q} Knty ym "quis det te?" Pagninus, Montanus, Marckius. {r} Targum in loc. Zohar in Gen. fol. 104. 1. Tzeror Hammor, fol. 73. 3. Caphtor Uperah, fol. 5. 2. {s} Uwxb "in platen", Montanus, Brightman, Marckius; "in publico", Cocceius, Michaelis. {t} yl yzby al "non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
Song of Solomon 8:2
Ver. 2. I would lead thee, [and] bring, thee into mother's house,.... The general assembly and church of the firstborn is mother to the church visible, to particular churches and believers, where they are born, educated, and brought up; for which they have a great affection, as persons usually have for the place of their nativity and education. And here the church desires to have Christ with her; either to consummate the marriage between them, Ge 24:67; or to have the knowledge of him spread among her relations, those of her mother's house, who belonged to the election of grace; or to enjoy his presence there, with great delight and pleasure: the act of "leading" thither shows great familiarity with him, great love and respect for him, a hearty welcome to her mother's house; and was treating him becoming his majesty, great personages being led, Isa 60:11; all which is done by prayer, in the exercise of faith: and the act of "bringing" denotes on her part the strength of faith in prayer; and on his part great condescension; see So 3:4. Her end in all was, as follows,
[who] would instruct me; meaning her mother; the allusion may be to a grave and prudent woman, who, taking her newly married daughter apart, teaches her how to behave towards her husband, that she may have his affections, and live happily with him: the house of God is a school of instruction, where souls are taught the ways of Christ, the doctrines of the Gospel, and the duties of religion; nor are the greatest believers above instruction, and the means of it. Some render the words, "thou shalt", or "thou wouldest teach me" {u}; meaning Christ, who teaches as none else can; he teaches by his Spirit, who leads into all truth; by the Scriptures, which are profitable for instruction; by his ministers, called pastors and teachers; and by his ordinances administered in his house; where the church desired the presence of Christ; and might expect instruction from him, being in the way of her duty; and to hear such marriage precepts, as in Ps 45:10. In return, the church promises Christ,
I would cause thee to drink of spiced wine, of the juice of my pomegranate; or, "wine of my pomegranate" {w}; of which mention is made in Jewish writings {x} and by other authors {y}: there was a city in the tribe of Dan, called "Gathrimmon", Jos 21:24; the winepress of the pomegranate, or where they made pomegranate wine. Spiced wine was much used by the ancients, and in the eastern countries: so Phoenician wine, or wine of Byblis, is said to be odoriferous {z}; so the wine of Lebanon, Ho 14:7; the Babylonians had a wine they called nectar {a}: spiced wine was thought less inebriating {b}, and therefore the ancients sometimes put into their wine myrrh and calamus, and other spices {c}; sometimes it was a mixture of old wine, water, and balsam; and of wine, honey, and pepper {d}. Now these sorts of wine being accounted the best and most agreeable, the church proposes to treat Christ with them; by which may be meant the various graces of the Spirit, and the exercise of them in believers; which give Christ pleasure and delight, and are preferred by him to the best wine; see So 4:10. With the Hebrew writers, pomegranates are said to be a symbol of concord {e}: the pomegranate was a tree of Venus {f}.
{u} yndmlt "docebis me", V. L. Pagninus, Montanus, & alii; "doceres me", Brightman, Michaelis. {w} ynmr oyoem "de vino dulci mali granati mei", Montanus. {x} T. Bab. Sabbat, fol. 143. 2. Maimon. Hilch. Maacolot Asurot, c. 7. s. 7. {y} Plin. Nat. Hist. l. 14. c. 16. {z} biblinon euwda Theocrit. Idyll. 14. v. 15, 16. {a} Athenaei Deipnosophist. l. 1. c. 95. p. 32. {b} Ibid. l. 11. c. 3. p. 464. {c} Plin. Nat. Hist. l. 14. c. 13, 16. Plauti Persa, Act. 1. Sc. 3. v. 7, 8. {d} Munster. Dictionar. Chaldaic. p. 22, 27. {e} Apud Chartar. de Imag. Deorum, p. 139. {f} Athenaeus, ut supra (Deipnosophist.), l. 3. c. 8. p. 84.
Song of Solomon 8:3
Ver. 3. His left hand [should be] under my head, and his right hand should embrace me. That is, when she should have the presence of Christ in her mother's house. Or the words are a petition that so it might be, "let his left hand", &c. {g}; or a declaration of what she did enjoy, "his left hand is under my head", &c. {h},
See Gill on "So 2:6".
{g} Tigurine version, Marckius, some in Michaelis. {h} Mercerus, Piscator, Cocceius, Michaelis.
Song of Solomon 8:4
Ver. 4. I charge you, O ye daughters of Jerusalem, that ye stir not up,
nor awake [my] love, until he please. The phrase, "by the roes [and] by the hinds of the field", used in So 2:7; is here omitted; not as if the charge was less vehement and earnest here, for the form of expostulation seems rather to express more earnestness: for the words may be rendered, "why will ye", or "why should ye stir up, and why awake my love?" {i} being apprehensive they were about to do it; and which she dissuades from, as unreasonable and dangerous, and might be prejudicial to them as well as to her. The allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaking and stirring up from it {k}.
{i} hm, "cur", Montanus, Schmidt. {k} Vid. Theocrit. Idyll. 18.
Song of Solomon 8:5
Ver. 5. (Who [is] this that cometh up from the wilderness?.... Which words are spoken by the daughters of Jerusalem, occasioned by her charge to them, by which they were excited to look more earnestly at her, whom Christ had indulged with so much nearness to him; at which they express their surprise, and describe her by her ascent "from the wilderness"; that is, of the world, out of which she was chosen and called; and from a state of nature, out of which she was brought; and was rising up in a state of grace to a state of glory;
See Gill on "So 3:6";
leaning upon her beloved); faith in Christ, whom her soul loved, and who loved her, is signified hereby; see Isa 50:10; which is the grace by which believers lean on the person of Christ, for acceptance with God; on his righteousness, for justification; on his fulness, for the supply of their wants; and trust in his blood for pardon and cleansing, The word is only used in this place, and is differently rendered: by some, "casting herself" {l} on him; as sensible sinners do at first conversion, when they venture their souls on Christ, commit the care and keeping of them to him, and trust their whole salvation with him: by others, "joining, associating" {m}; cleaving to him, keeping company with him, from the use of the word {n} in the Arabic tongue; so such souls give up themselves to Christ; cleave to him, with full purpose of heart; walk with him, and walk on in him, as they have received him: by others, "rejoicing" or "delighting" {o} herself in him; in the view of his personal glory, transcendent excellencies, inexhaustible fulness, and searchable riches: the Septuagint version is, "strengthened", or "strengthening herself on her beloved"; deriving all her strength from him, to exercise grace, perform duty, withstand temptation, and persevere to the end, conscious of her own weakness; faith, in every sense of the word, is intended;
I raised thee up under the apple tree; not the words of Christ concerning the church, since the affixes are masculine; but what the church said concerning Christ, when leaning on his arm as she went along with him: so the words may be connected with the preceding, by supplying the word "saying", as Michaelis observes; relating a piece of former experience, how that when she was under the apple tree, sat under the shadow of it, So 2:3; that is, under the ordinances of the Gospel; where, having no sensible communion with Christ for some time, he being as it were asleep, she, by her earnest prayers and entreaties, awaked him, and raised him up, to take notice of her; whereby she enjoyed much nearness to him, and familiarity with him;
there thy mother brought thee forth, there she brought thee forth [that] bare thee; which may be said either concealing the Old Testament church, who conceived hope of the coming of Christ, waited for it, and was often like a woman in pain until he was brought forth, which at length was done, to the joy of those that looked for him; or of the New Testament church, hoping, looking, waiting for the second coming of Christ, in the exercise of faith and prayer, and is like a woman in travail, and will be until he makes his appearance; and both may be meant, the one by the former, the other by the latter phrase, and may be the reason of the repetition of it. It may be applied to the apostles of Christ, who travailed in birth, until Christ was brought forth into the Gentile world, through the preaching of the Gospel; and so to all Gospel ministers, who are in like case until Christ be formed in the souls of men; which is no other than the new birth, and is attended with pain like that of a woman in travail; and every regenerate person may be said, in this sense, to be Christ's mother, as well as his brother and sister, Mt 12:50; and each of the above things are usually done under and by the means of the word and ordinances; which may be signified by the apple tree, or, however, the shadow of it.
{l} tqprtm "injiciens se", Cocceius. {m} "Adjungens se", Montanus; "associans se", Brightman, Schmidt, Marckius, Michaelis; so Aben Ezra, Jarchi, Joseph Kimchi, & R. Sol. Urbin. Ohel. Moed, fol. 19. 1. {n} "Raphak, comes fuit; rephik, comes itineris; socius", Golius, col. 1018, 1019. {o} "Deliciis affluens", V. L. "delicians", some in Mercerus, so Kimchi.
Song of Solomon 8:6
Ver. 6. Set me as a seal upon thine heart, as a seal upon thine arm,.... These are still the words of the church, speaking to Christ as she walked along with him, as the affixes in the Hebrew text show; in which she desires to have a fixed abiding place in his heart; to continue firmly in his love, and to have further manifestations of it; to be always remembered and supported by him; to be ever on his mind, and constantly under his care and protection; and to have a full assurance of interest in his love, and in his power, which is the sealing work of his Spirit, Eph 1:13. The allusion seems to be to the high: priest, a type of Christ, who had the names of the children of Israel engraved on precious stones, and bore by him on his shoulders, and on his heart, for a memorial before the Lord continually; or to the names of persons, engraved on jewels, wore by lovers on their arms or breasts, or to their pictures put there; not to signets or seals wore on those parts, but to the names and images of persons impressed on them: the Ethiopians {p} understand it of something bound upon the arm, by which persons might be known, as was used in their country. The church's desire is, that she might be affectionately loved by Christ, be deeply fixed in his heart, be ever in his view, owned and acknowledged by him, and protected by the arm of his power. Her reasons follow:
for love [is] strong as death; that is, the love or the church to Christ, which caused her to make the above requests: death conquers all; against it there is no standing; such was the love of the church, it surmounted all difficulties that lay in the way of enjoying Christ; nothing could separate from it; she was conquered by it herself {q}; and could not live without him; a frown, an angry look from him, was as death unto her; yea, she could readily part with life and suffer death for his sake; death itself could not part her from him, or separate him from her love {r}; so that her love was stronger than death;
jealousy [is] cruel as the grave: the jealousy she had of Christ's love to her which was her weakness; and yet it was very torturing and afflicting, though at the same time it showed the greatness of her love to Christ: or "envy", that is of wicked men, she was the object of, which exceeds cruel wrath and outrageous anger, Pr 27:4; or rather her "zeal" {s}, which is no other than ardent love for Christ his Gospel, cause, and interest; which ate up and consumed her spirits, as the grave does what is cast into it. Ps 119:139. Virgil {t} gives the epithet of "cruel" to love;
the coals thereof [are] coals of fire; which expresses the fervency of her love to Christ, and zeal for the honour of his name: which, though sometimes cold and languid, is rekindled, and becomes hot and flaming; and is, like fire, insatiable, one of the four things that say, "It is not enough", Pr 30:16;
[which hath] a most vehement flame; nothing is, nor, common with other writers {u}, than to attribute flame to love, and to call it a fire; here a most vehement flame. Or, "the flame of Jah" or "Jehovah" {w}; an exceeding great one: the Hebrews use one or other of the names of God, as a superlative; so the mountains of God, and cedars of God, mean exceeding great ones; and here it expresses the church's love in the highest degree, in such a flame as not to be quenched, as follows: or it signifies, that the flame of love in her breast was kindled by the Lord himself {x}, by his Spirit, compared to fire; or by his love, shed abroad in her heart by him, Hence it appears to be false, what is sometimes said, that the name of God is not used in this Song; since the greatest of all his names, Jab or Jehovah, is here expressed.
{p} Apud Ludolph. Lexic. Ethiopic. p. 341. {q} "Omnia vincit amor, et nos cedamus amori", Virgil. {r} "Nostros non rumpit funus amorea", Lucan. Pharsal. l. 5. v. 761, 762. {s} hanq "zelus", Junius & Tremellius, Piscator, Cocceius, Marckius. {t} "Crudelis amor", Bucolic. Eclog. 10. v. 29. {u} Vid. Barthii Animadv. ad Claudian. de Nutpt. Honor. v. 16. & Laude Stilico, v. 74. So love is said to kindle a more vehement flame than at Vulcan's forge, Theocrit. Idyll. 2. prope finem. {w} hy-tbhlv "flamma Domini", Montauus, Mercerus; "Dei", Tigurine version, Cocceius; "Jah", Vatablus, to Marckius. {x} So the Tigurine version, Castalio.
Song of Solomon 8:7
Ver. 7. Many waters cannot quench love, neither can the floods drown it,.... The love of the church to Christ, which is inextinguishable and insuperable, by the many waters and floods of wicked and ungodly men; neither by their flattery and fair promises; nor by their cruel edicts, force and persecution; by neither can they withdraw the love of the saints from Christ, nor tempt them to desert his interest: nor by all the afflictions God is pleased to bring upon them; rather their love is increased thereby, which they consider as effects of the love, wisdom, and faithfulness of God, as designed for their good: nor even by their sins and corruptions; for though, through the aboundings of these, their love may wax cold, yet it never becomes extinct; it may be left, but not lost; its fervency may be abated, but that itself remains: nor by Satan's temptations, who sometimes comes in like a flood, threatening to carry all before him; but the Spirit lifts up a standard against him, and maintains his own work of faith and love,
Isa 59:19; nor by the terrors of the law, and the apprehensions of divine wrath, they are sometimes pressed with, signified by waves and floods, Ps 88:6; nor by all the hardships and difficulties, scoffs and reproaches, which attend believers in their Christian race; which are so far from alienating their affections from Christ, that they rather endear him the more unto them, and make heaven, and the enjoyment of him there, the more desirable;
if [a] man would give, all the substance of his house for love, it would utterly be contemned; it is true of the love of Christ to his people, as also what is said before; but is rather to be understood of the love of the church to Christ; which is a grace so valuable, as not to be purchased with money: if this, or any other grace, is to be bought, it is to be bought without money and without price; it is to be had freely of Christ; and, where possessed, will not be parted with for anything that may be offered; if a rich man's whole estate was offered for it, to a lover of Christ; yea, the riches of the Indies, or the vast treasures of the whole globe, on condition of his parting with him, and deserting his cause and interest, and dropping or neglecting his love to him, it would be treated by him with the, almost disdain and contempt; see Php 3:8. Now all this is used by the church as an argument to gain her request, "set me as a seal", &c. So 8:6; since my soul is all in flames of love to thee, which cannot be quenched by all I suffer on thy account; nor will be parted with for all that the world can give me. This love of the church reaches to Christ, and to all that belong to him, even to a little sister, as in So 8:8.
Song of Solomon 8:8
Ver. 8. We have a little sister,.... Which seems to be the Gentile church, so called by the Jewish church; for as the church catholic, or universal, with respect to its parts, is called a mother, as often in this Song; so these parts, with respect to each other, as the Jewish and Gentile churches, may be called sisters; and the rather, as they belong to the same Father and family, are partakers of the same grace, and are of the same faith and religion as to the substance of them; and the object and nature of their worship the same, though as to circumstances different: and it may be observed that the Gentile church is not only sister to the Jewish church, but to Christ, and therefore she says, not I, but we, have such a sister; of which relation, see So 4:9; also that she stood in this relation to Christ and to the Jewish church before the coming of Christ, and before the Gospel was preached to her, and she was called and separated from the world; as elect Gentiles are also called the sheep of Christ, and children of God, before that time, Joh 10:16. This church is described as a "little sister", younger in age than the Jewish church, and in some respects less honourable, Ro 3:1; the same with the younger son and brother, in the parable of the prodigal; little in esteem among men, especially the Jews, Eph 2:11; little in stature, light, knowledge, and faith, at first conversion; and but few in number, particularly at first, and in comparison of the world: and so the church of Christ, consisting both of Jews and Gentiles, is called a little flock, Lu 12:32. As a further description of her, it is added,
and she hath no breasts: is not arrived to years of ripeness, nor marriageable; see Eze 16:7; the time of her open espousal to Christ was not yet come: at this time she had no ministers nor ordinances, from whence she could have the sincere milk of the word, or share it with others; and it was some time after the Gospel came among the Gentiles before they had a settled ministry;
what shall we defer our sister? or, "what shall be done for her?" being moved with pity to her, in her forlorn and helpless condition, like a little infant, Eze 16:4; and willing to do anything for her that lay in her power, though seeming at a loss to know what to do for her: the believing Jews were very assisting to the Gentiles, in carrying the Gospel among them at first; and in supplying them with ministers, and with money too, to carry on the interest of Christ among them. The Jewish church here is not forgetful of the chief and principal agent, Christ, and therefore says, what shall we do? she was willing to do what she could; but she knew all would be insignificant without Christ, his agency and blessing. The time she was concerned what should be done for her in is,
in the day when she shall be spoken for, or "with", or "unto" {y}: when she should be wooed or treated with for marriage, by the ministers of the word, at the first preaching of the Gospel to her; or be spoken to by her enemies, by fair words, or severe menaces, to desert the faith. Or, "be spoken of" {z}; the fame of her be spread abroad, far and near, for her light, knowledge, and faith; for her profession, and her sufferings for it; and the concern is, how she should behave under all the noise and talk about her: or, "be spoken against" {a}; as she would be by unbelieving Jews, and by ignorant Heathens, for embracing the Christian religion, for receiving the Gospel of Christ, submitting to his ordinances, and professing his name, Ac 28:22. Now the old church might be concerned, that she might stand firm to her faith and the profession of it, notwithstanding the reproaches and persecutions of men.
{y} hb rbdyv "alloquenda est", V. L. "fiet sermo cum ea", Pagninus; "in colloquendum", Tigurine version. {z} "Sermo fiet de ea", Brightman, Mercerus, Junius & Tremellius, Piscator, Michaelis, so Cocceius. {a} So the Targum, Shir Hashirim Rabba, & Jarchi in loc. Bereshit Rabba, s. 39. fol. 34. 1.
Song of Solomon 8:9
Ver. 9. If she [be] a wall,.... Built upon a sure foundation; and firmly established in her faith on Christ, and love to him; and is constant therein, and stands as a wall against the attacks of enemies {b};
we will build upon her a palace of silver; though at first but as a side wall, yet should become a complete habitation, even a palace for Christ, the King of kings, and, being designed for so illustrious an inhabitant, should be a "silver" one, denoting its worth, value, and splendour; the builders of it are the church and her ministers; though Christ is the principal builder, Zec 6:12. Or, "a tower of silver" {c}, signifying, that she should be well fortified, and be put into a posture of defence against her enemies: the Gentile church at first had but a very small appearance of a building, a foundation just laid, a side wall erected; but, in a short time, a noble structure, a stately tower, a silver palace, were built for God;
and if she [be] a door, we will enclose her with boards of cedar; if the door of the Gospel was opened among the Gentiles, it should be succeeded to the building a holy temple to the Lord; which should be not only ornamented, but so well fenced, that it should not be in the power of their enemies to deface and demolish it: or if the door of their hearts was opened, to receive Christ, and his glorious train of grace, they should be adorned and beautified with a larger measure of them; or if being come into a church state, and the door of it was set open to receive good men, and exclude bad men, this would be to their honour comfort and safety: or this phrase is expressive of the finishing of the building, the gate or door being set up; though it rather seems to intend the low and mean estate of the Gentile church at first, when there was but little appearance of a building, only a door set up; which afterwards grew up into a stately and magnificent palace, like that of Solomon's, built of cedar boards of the wood of Lebanon; which may denote her fragrancy, perpetuity, and incorruptibleness.
{b} So Ajax is called the wall of the Grecians, Homer. Iliad. 6. v. 5. & 7. v. 211. {c} Pok tryj "propugnaculum argenteum", Tigurine version; "arcem argenteam", Mercerus; "castellum argenti", Michaelis.
Song of Solomon 8:10
Ver. 10. I [am] a wall,.... The words of the little sister, or Gentile church; either wishing she was what was supposed, and desiring to be in a well settled state, "O that I was a wall!" or as asserting {d} that she was in such a state, well walled; God was a wall of fire about her; salvation was appointed as walls and bulwarks to her; she was one of the two walls Christ was a cornerstone unto, and cemented together; and was a wall built up of lively stones, of true believers, built on Christ, the foundation; and established in the doctrine of grace; and constant and immovable in her love to Christ;
and my breasts like towers; round, plump, and high; signifying that she was now marriageable; and the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was now come: of ministers of the word, of the Scriptures, and of the ordinances of the Gospel, as signified by breasts, See Gill on "So 4:5"; which may be said to be "like towers": ministers of the word, because set for the defence of the Gospel; the Scriptures, because an armoury from whence saints are supplied with armour, to repel Satan's temptations, refute errors, and defend truth; and the ordinances of the Gospel, because they stand firm and immovable against all the efforts of men to subvert and abolish them; and these are peculiar to the Gentile church, under the Gospel dispensation;
then was I in his eyes as one that found favour; from the time that the Gentile church became a wall, firmly built on Christ, and was formed into a church state, and had a settled ministry and Gospel ordinances, she became acceptable to Christ, and was admitted to near communion with him; and not only her person, but her services, met with a favourable acceptance from him; and these privileges and blessings were the fruit of his love, layout, and good will, he bore to her; which before was secret and hidden, but now her breasts being fashioned, her time was a time of love, of the open love of Christ to her, and of her espousals to him: and when, as the words may be rendered, she was "as one that found peace" {e}; peace being made by the blood of Christ, and the partition wall broken down between Jew and Gentile, and they peaceably joined together in a Gospel church state; and when she enjoyed inward peace and tranquillity of mind, which is found in Christ, the word and ordinances; even all kind of prosperity, which peace, with the Hebrews, includes; every spiritual blessing, as reconciliation, justification, pardon, adoption, and eternal life, which are all the fruits and effects of divine favour, good will, grace, and love.
{d} "Hoc est, nolite dubitare ultrum murus sum", Ambros. Enarrat. in Psal. cxviii. octon. 22. p. 1087. {e} Mwlv eirhnhn, Sept. "pacem", Pagninus, Montanus, Marckius, Michaelis.
Song of Solomon 8:11
Ver. 11. Solomon had a vineyard at Baalhamon,.... The little sister, or Gentile church, goes on to give an account of the success of the Gospel, the planting of churches, and the establishment of the interest of Christ in the Gentile world, together with the advantages that accrued to Christ from it; for not Solomon literally, but a greater than he, is here, Christ, the antitype of him, the Prince of peace;
See Gill on "So 3:7". By the "vineyard" is meant the church, especially under the New Testament dispensation; so called, because separated from the world by sovereign grace; planted with precious and fruitful plants, which Christ has a property in, by his Father's gift and his own purchase; and therefore receives of the fruit of it; takes delight and pleasure to walk in it; and takes care to keep it in order, and to protect and preserve it: this is said to be at Baalhamon; perhaps the same with Baalgad, the names signifying much the same, and where Solomon might have a vineyard, Jos 11:17; the word signifies "the master", or "lord of a multitude" {f}; the Gentile world, consisting of a multitude of nations; and in which were many churches, and consisting of many persons;
he let out the vineyard unto keepers; to his apostles, and to ministers of the Gospel in succeeding times; and who have their employment in it; some to plant, others to water; some to prune, to reprove and correct for bad principles and practices, and others to support and uphold weak believers; and others to defend truth, and preserve the church from innovation in doctrine and worship: the "letting" it out to these agrees with the parables in Mt 20:1; where there seems to be an allusion to this passage. Christ is the proprietor of the vineyard, and the principal vinedresser; yet he makes use of his ministers to take the care of it, watch and keep it in order; for which purpose he lets, or "gives" {g}, it to them, as the word is, for he makes them in some sense owners; and they have an interest in the churches, and their life and comfort, greatly lie in the fruitfulness and well being of them; the vines are called "ours", So 2:15;
everyone for the fruit thereof was to bring a thousand [pieces] of silver; or shekels, amounting to about an hundred and fifty pounds; which shows the fruitfulness of the vineyard, that its produce should be worth so much; and the great usefulness of the Gospel ministry, in bringing souls to Christ; the fruit of his labour is as dear to him as pieces of silver, Lu 15:8. Christ's ministers are his rent gatherers, and the collectors of his fruit, Joh 15:16; and though they have different talents and success, yet, being honest and faithful, the meanest are reckoned to bring in the same as others, or what make for Christ's delight, pleasure, and glory; as will appear when the reckoning day comes, and an account will be given in, Mt 25:19.
{f} Nwmh lebb "in ea quae habet populos", V. L. "in domino multitudinis", Piscator. {g} Nty edwken, Sept. "dedit", Marckius, Michaelis.
Song of Solomon 8:12
Ver. 12. My vineyard, which [is] mine, [is] before me,.... These are either the words of Christ, asserting and confirming his right and property in his vineyard, the church; and which he distinguishes from and prefers to all others; and which being said to be before him denotes his exact knowledge of every vine in it, not a plant escaping his watchful eye; his presence in it, his care of it, the delight and complacency he has therein: or else the words of the church, expressing her care, watchfulness, and diligence in the vineyard, and her concern for the welfare of the several vines and plants in it; see So 1:6; And certain it is that the next clause is spoken by her:
thou, O Solomon, [must have] a thousand; a thousand pieces or shekels of silver, as before: the church is willing Christ should have all he desires and demands, his whole due and full revenue of glory from his people; for he is meant, and not Solomon literally, as many Jewish writers {h} acknowledge. And the church being now in his presence, and using familiarity with him, thus addresses him,
and those that keep the fruit thereof two hundred; by which may be meant an honourable maintenance for themselves and families, and much esteem and respect among the people to whom they minister; this is the double honour in 1Ti 5:17. Christ has the greatest share, as in reason he should, being the proprietor of the vineyard, and having the chief care and oversight of it, and gives it its increase: however, faithful ministers have their reward, which lies greatly in the conversion of sinners, and edification of saints; for that is their joy, and crown of rejoicing; and in eternal happiness they shall enjoy hereafter, 1Th 2:19.
{h} Shir Hashirim Rabba, & Alshech in loc. R. Abendamae Not. in Miclol Yophi in Psal. lxxii. 20.
Song of Solomon 8:13
Ver. 13. Thou that dwellest in the gardens,.... These are the words of Christ to the church, describing her by her habitation, and may be rendered, "O thou, inhabitress of the gardens" {i}; the word used being in the feminine gender, which determines the sense of it, as belonging to the church: but the Septuagint version renders it by a word in the masculine gender; and so Ambrose {k}, who interprets the words as spoken by the church to Christ; though he observes that Symmachus and Aquila interpret them as the words of Christ to the church. By the "gardens" are meant particular congregations, the dwelling places of the church, and where she has work to do by her ministers, to plant, water, prune, and dress the gardens; and of particular believers, whose business it is to attend on the ministry of the word, and other ordinances; and dwelling here may denote diligence and constant attendance here, and which is approved of by Christ, and well pleasing to him: and it is honourable, as well as profitable and delightful, to have a place in these gardens, and especially an abiding one; and indeed those, to whom Christ gives a place and a name here, are in no danger of being turned or driven out, as Adam was from Eden;
the companions hearken to thy voice; meaning either the divine Persons, the Father and the Holy Ghost, as Piscator; the companions of Christ, of the same nature, perfections, and glory with him; who listen to what the church and true believers say to them and to one another, Mal 3:16; or the angels, as Jarchi and Aben Ezra, the friends of Christ and his people, who hearken to the conversation of believers, in private and public; and especially to the Gospel, preached in the assembly of the saints, Eph 3:10; or rather the daughters of Jerusalem, who all along attend the bride in this Song, and are the virgins her companions, Ps 45:14; and it is a title that belongs to all truly gracious souls, Ps 122:8; who hearken to the voice of the church, to the Gospel, preached by her ministers; which is a joyful sound, and gives great delight and pleasure;
cause me to hear [it]; that is, her voice; so sweet and charming to him, as in So 2:14; her voice in prayer and praise; in speaking of him, his person, offices, and grace, to others, and confessing his name before men. Some render the words, "preach me" {l}; and then the sense is, seeing the companions flock unto thee, and listen with great attention and pleasure to thy voice, take the opportunity of preaching me unto them; let my person, righteousness, and grace, be the subject of thy ministry: and which was done in the first times of the Gospel, by the apostles; has been, more or less, ever since, by faithful ministers; and will be continued until the second coming of Christ, prayed for in So 8:14.
{i} tbvwyh "quae habitas", V. L. Pagninus, Brightman, Junius & Tremellius, Piscator, Mercerus, Michaelis; "quae sedes", Cocceius. {k} Enarrat. in Psal. lxxii. octon. 22. p. 1068. {l} yneymvh "in praedica me", Junius & Tremellius.
Song of Solomon 8:14
Ver. 14. Make haste, my beloved,.... These are the words of the church, to Christ, calling him her "beloved"; a title often used in this Song, see So 1:13; and is continued to the last; for Christ was still the object of her love; and she had now a comfortable sense of her interest in him, and claimed it; and makes use of this title, not only to distinguish him from others, but to obtain her request the more easily, that he would "make haste", and come; which may either be understood of his speedy coming in the flesh, and appearing on Mount Zion and in the temple, where the spicy and sweet smelling incense was offered; or of his spiritual presence, in his house and upon the mountains, and in all the assemblies of Zion, where the prayers and praises of the saints go up to God, as sweet odours, perfumed with the incense of Christ's mediation: or the petition may respect the first spread of the Gospel throughout the Gentile world; which, being like a box of ointment opened, would diffuse the savour of the knowledge of Christ everywhere: or rather it expresses the breathings of the New Testament church after the second coming of Christ, being the last petition of the church in this Song; and with which she closes it, as John does the Revelation, and with it the whole canon of Scripture in like manner, "Even so, come, Lord Jesus", that is, come quickly: and when the church says "make haste", she does not desire Christ to come before the appointed time, nor will he; his coming may and will be hastened indeed, yet in his own time; but it shows her eager and earnest desire after it, being as it were impatient for it. The word, may be rendered, "flee away" {m}; not that the church desired Christ to depart from her; she valued his presence at another rate; but she being weary of a sinful troublesome world, and breathing after everlasting rest in another, desires him to remove from hence, and take her with him to heaven, where she might enjoy his presence without any disturbance;
and be thou like to a roe, or to a young hart upon the mountains of spices; where spices and aromatic plants grow, as on Lebanon: of Christ, compared to a roe or a young hart, See Gill on "So 2:9". These creatures being remarkable for their swiftness {n} in running upon mountains and other high places, see Hab 3:19; the church desires that Christ would be as swift in his motion as those creatures, and come quickly and speedily, and take her with him to the "spicy mountains", the heavenly state, and all the joys and glories of it; and there have everlasting and uninterrupted communion with Christ; be out of the reach of every troublesome enemy; be in the utmost safety and security; and in the possession of pleasures that will never end. This state may be expressed by "mountains of spices": because of the height and sublimity of it; and because of the permanency and everlasting duration of it; and because of its delightfulness and pleasantness; where will be fulness of joy, and pleasures for evermore.
{m} hrb fuge, Sept. "fuge", V. L, Pagninus, Montanus, & alii. {n} "Veloces cervos", Virgil. Aeneid. l. 5. Vid. Plauti Poenulum, Act. 3. Sc. 1. v. 26, 27.
John Gill's Exposition of the Entire Bible.
Isaiah 64:1
INTRODUCTION TO ISAIAH 64
The prayer of the church is continued in this chapter; in which she prays for some visible display of the power and presence of God, as in times past, Isa 64:1, and the rather, since unheard of and unseen things were prepared by the Lord for his people; and it was his usual way to meet those that were truly religious, Isa 64:4, and she acknowledges her sins and transgressions; the imperfections of her own righteousness, and remissness in duty, Isa 64:5, pleads relation to God, and implores his mercy, Isa 64:8, represents the desolate condition of Judea, Zion, Jerusalem, and the temple, and entreats divine commiseration, Isa 64:10.
Ver. 1. O that thou wouldst rend the heavens, that thou wouldst come down,.... Before, the church prayed that the Lord would look down from heaven and behold, Isa 63:15, now that he would open the heavens, and descend from thence; not by change of place, for he fills heaven and earth with his presence; but by some visible display of his power, in destroying her enemies, and delivering her from them. Some take this to be a prayer for the first coming of Christ from heaven to earth, by his incarnation, in order to redeem and save his people; and others that it is for his second coming to judgment, to take vengeance on his adversaries, when his wrath will burn like fire; but rather it is for his spiritual coming, to avenge his church and people on antichrist, and the antichristian states. She had seen him, as a triumphant conqueror, stained with the blood of his enemies; and now she prays for the accomplishment of what she had seen in vision and prophecy:
that the mountains might flow down at thy presence; kings and princes of the earth, and kingdoms and states governed by them, compared to mountains for their seeming firmness and stability; yet these will melt like wax, and flow like water, tremble and disappear at the presence of the King of kings, when he comes forth in his great wrath against them; as it is explained in the next verse,
that the nations may tremble at thy presence; see Re 16:20. Here ends the sixty third chapter in the Targum.
Isaiah 64:2
Ver. 2. As when the melting fire burneth,.... Or, "the fire of melting" {k}; a strong vehement fire, as Kimchi, such as is used under a furnace for melting metals; though De Dieu thinks a slow gentle fire is intended, such as is sufficient to keep the liquor boiling; which he concludes from the use of the word in the Arabic language, which, according to an Arabic lexicographer {l} he quotes, so signifies; and to the same purpose Hottinger {m}, by the help of the Arabic language, interprets the word of a small low noise, the hissing of a boiling pot; though, as Vitringa observes, could it be granted, which can not, that a slow fire raises great bubbles in water, such as when it boils; yet the fire, with which God consumes his enemies, in a figurative sense, is represented as most vehement and noisy. It seems much better, with R. Jonah, quoted by Kimchi, to understand it of "dry stubble", which makes a great blaze and noise, and causes water to boil and rise up in bubbles; and with this agree some other versions, which render it by "bavins" {n}, dry sticks and branches of trees; which being kindled,
the fire causeth the waters to boil; as the fire, under the pot, causes the waters to boil in it; the church here prays that the wrath of God might break forth upon his and her enemies, like fire that melts metals, and boils water. The figures used seem to denote the fierceness and vehemency of it. The Targum is,
"as when thou sendedst thine anger as fire in the days of Elijah, the sea was melted, the fire licked up the water;''
as if the allusion was to the affair in 1Ki 18:38, but rather the allusion is, as Kimchi and others think, to the fire that burnt on Mount Sinai, when the Lord descended on it, and the cloud which flowed with water, as the above writer supposes, and which both together caused the smoke:
to make thy name known to thine adversaries; his terrible name, in the destruction of them; his power and his glory:
that the nations may tremble at thy presence; as Sinai trembled when the Lord was on it; and as the antichristian states will when Christ appears, and the vials of his wrath will be poured out; and the Lord's people will be delivered, and the Jews particularly converted.
{k} oyomh va "ignis liquefactionum", Calvin, Vatablus; "igne liquationum", Cocceius. {l} Eliduri in Lexico Arabico tradit omh, "significare quemvis lenem et submissum strepitum", De Dieu. {m} "Quemadmodum accenso igne fit lenis submissusque strepitus, sibilus et stridor ferventis ollae, et ignis excitat bullas", Hottinger. Smegma Orientale, I. 1. c. 7. p. 146. {n} "Quemadmodum conflagrante igne cremia", Junius & Tremellius; "nam quum accendit ignis cremia", Piscator; "sicut ardente igne ex ramalibus", Grotius; "ut ignis cremia consumens strepero motu exsilit", Vitringa.
Isaiah 64:3
Ver. 3. When thou didst terrible things, which we looked not for, thou camest down,.... Referring to the wonderful things God did in Egypt, at the Red sea, and in the wilderness, and particularly at Mount Sinai, things that were unexpected, and not looked for; then the Lord came down, and made visible displays of his power and presence, especially on Mount Sinai; see Ex 19:18:
the mountains flowed down at thy presence; not Sinai only, but others also; Kimchi says Seir and Paran; Jud 5:4.
Isaiah 64:4
Ver. 4. For since the beginning of the world men have not heard, nor perceived by the ear,.... Not only the things unexpected, undesired, and undeserved, had been done for the Lord's people of old; but there were other things, unheard of and unseen, which God, in his secret counsels, had prepared for them; and for which reason his appearance in his providential dispensations was the more to be desired and entreated. The Apostle Paul has cited this passage in 1Co 2:9 and applied it to Gospel times, and to evangelical truths, which are not discoverable by the light of nature; had there not been a revelation from God, the ears of men had never heard them, nor the eyes of men ever seen them:
neither hath the eye seen, O God, besides thee; and though there is a revelation made, yet, unless God gives men eyes to see, and ears to hear, divine truths will remain unknown to them; and those who have knowledge of them, it is but imperfect; perfect knowledge of them is reserved to another state. These are mysteries and, though revealed, remain so; the modes of them being unknown, or the manner how they are is inscrutable; such as the mode of each Person's subsisting in the Trinity; and how the two natures, human and divine, are united in the person of Christ. Moreover, under the Old Testament dispensation, these things were not so clearly revealed as now; they were the fellowship of the mystery hid in God, the treasure of Gospel truths hid in the field of the Scriptures; they were wrapped up in the dark figures and shadows of the ceremonial law, and expressed in obscure prophecies; they were kept secret since the beginning of the world, from ages and generations past, and, not so made known, as now, to the holy apostles and prophets; a more full and clear knowledge of them was reserved to Gospel times. This may also include the blessings of grace, more peculiarly prepared and provided for the church of Christ under the Gospel dispensation, especially in the latter part of it, as the promise of the Spirit; more spiritual light and knowledge; peace in abundance, and such as passeth all understanding; and particularly what will be enjoyed in the personal reign of Christ, described in so pompous a manner, Re 20:1 and it may be applied to the glories of the future state, which are such as the eye of man has never seen, nor his ear heard; and, as the apostle adds, have not entered into the heart of man to conceive of; and, as Jarchi paraphrases the words here,
"the eye of any prophet hath not seen what God will do for him that waits for him, except thine eyes, thou, O God;''
having cited a passage of their Rabbins out of the Talmud {o}, which interprets the words of the world to come,
"all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen, &c.''
Some read the words, "neither has the eye seen God besides thee who will do for him that waiteth for him" {p}; that is, none besides thee, O Christ, who lay in the bosom of the Father, and was privy to all, Joh 1:18: what
he hath prepared for him that waiteth for him; the apostle quotes it, "for them that love him"; which describes the same persons; for those that wait for the Lord love him, and those that love him will wait for him; as Old Testament saints did for the first coming of Christ, and as New Testament saints now wait on him, in the ministry of his word and ordinances, for his spiritual presence, and also are waiting for his second coming, and for the ultimate glory; and for such persons unseen and unheard of things are prepared in the counsels and purposes of God, and in the covenant of his grace; Christ, and all things with him; the Gospel, and the truths of it, ordained before the world was; and all the blessings of grace and glory. The Targum is,
"and since the world was, ear hath not heard the voice of mighty deeds, nor hearkened to the speech of trembling; nor hath eye seen, what thy people saw, the Shechinah of the glory of the Lord, for there is none besides thee, what thou wilt do to thy people, the righteous, who were of old, who wait for thy salvation.''
{o} T. Bab. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. 1. {p} wl hkxml hvey Ktlwz Myhla htar al Nye "nono oculus vidit Deum praeter te, faciat expectanti ipsum", Montanus; "qui faciat sic expectanti se", Pagninus, Munster.
Isaiah 64:5
Ver. 5. Thou meetest him that rejoiceth,.... Not in a carnal way, nor in a sinful manner, nor in a hypocritical one, or in vain boastings, all such rejoicing is evil: but in the Lord, in the person of Christ; in the greatness, glory, and fullness of his person; at the promise, and in the view, of his coming in the flesh, as Abraham did; in the grace of God displayed in him, and in hope of the glory of God by him; such a frame of spirit is agreeable to the Lord:
and worketh righteousness; a truly gracious soul is not idle, but works; not in his own strength, nor for life, or anything but what is just and right; no man indeed can work out a perfect righteousness, nor should men attempt to work out one for justification before God; but should lay hold by faith on the righteousness of Christ, which is the evangelical and best way of working righteousness; and such do works of righteousness in faith, which is doing them in the best manner, and the course of life of such is righteous; and these are regarded by the Lord, especially such who rejoice to work righteousness, or do it, in a cheerful joyful manner, which perhaps is the sense of the words: now such the Lord "meeteth", or has been used to meet, in former ages, in all generations, even in a way of love, grace, and mercy; and prevents them with the blessings of his goodness; indulges them with communion with himself through his Son, typified by the mercyseat; and at the throne of his grace, and in his house and ordinances. The Jewish commentators understand this phrase in a different manner. R. Jonah and Jarchi interpret it of God's meeting the righteous, and removing them out of the world by death, according to 1Ki 2:25 and Aben Ezra of his receiving their prayers and intercessions for others, according to Isa 47:3. Kimchi joins both senses together,
"the righteous, who were doing thy commandments with joy, are not now in the world, to stand in the gap for us.''
Those that remember thee in thy ways; they remember there is a God, and worship him; the perfections of his nature, and adore them; his works of providence, and admire them; and his blessings of grace and goodness, and are thankful for them: they remember him "in [his] ways"; in the ways of his providence, which are unsearchable, and past finding out; in the ways of his grace and mercy, so the Targum; or "for" or "because" {q} of these, and praise his name; and in the ways of his commandments, which they observe.
Behold, thou art wroth, and we have sinned; or because we have sinned {r}; as for us, we have sinned, and justly incurred the displeasure of God; and it is no wonder he hides his face from us, and does not meet us, as he has been used to meet his people formerly. The people of God sin, and this is taken notice of by him, and resented; and which is the cause of all their afflictions, in which the Lord appears to be "wroth" with them; not that he is properly so, for afflictions to them are not in vindictive wrath; but he seems to be wroth with them, he carries it towards them as if he was, when he chastises them, and hides his face from them. In those is continuance, and we shall be saved: or "in these we have been of old" {s}; that is, in these sins; we are old sinners, sinners in Adam, sinners from our birth, and so in these sins is continuance: saints indeed do not continue in a course of sin, yet sin continues in them, and they are continually sinning in thought, word, or deed; yet nevertheless there is salvation from all their sins in Christ, in whom they shall be saved: or there is continuance in works of righteousness, and in the cheerful performance of them; the principle of well doing continues in believers, which is the grace of God, and spiritual strength, by which they do well; and through the grace of Christ they persevere in faith and holiness, and, persevering herein, shall be saved. Or rather there is continuance in the ways of God, in the ways of his grace and mercy; in them there is constancy, perpetuity, and eternity, as the word signifies; his love is an everlasting love; his mercy is from everlasting to everlasting, and endures for ever; he is unchangeable in his grace and promises, and hence his people shall not be consumed in their sins by his wrath, but shall be everlastingly saved; which is entirely owing to his permanent and immutable grace, and not to their works of righteousness, as appears by what follows.
{q} Kykrdb "propter vias tuas", Piscator. {r} ajxnw "quia [vel] nam peccavimus", Vatablus, Grotius, Forerius, Gataker. So some in Munster, w, "vau", is often causal. {s} Mlwe Mhb "in his [peccatis] consenuimus", Tigurine version some in Munster; "in ipsis [peccatis] semper [fuimus]", Forerius.
Isaiah 64:6
Ver. 6. But we are all as an unclean thing,.... Or "we have been" {t}; so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" {u}, as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming.
And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Isa 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" {w}, as some; or "as a garment of spoil or prey" {x}, as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it {y}, as others; or any other impure and nauseous thing. Hottinger {z} thinks the word has some affinity with the Arabic
dde, which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse:
and we all do fade as a leaf; or "fall" {a} as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jude 1:12:
and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum,
"and, because of our sins, as the wind we are taken away.''
{t} yhg "fuimus", V. L. Montanus. {u} amjk "ut immundus", V. L. Montanus, Junius & Tremellius, Piscator; "tanquam impuruss", Cocceius, Vitringa, {w} Myde rgbk "ut vestimentum menstruatum, sive menstruatae", Drusius; a ade "removit", so V. L. Syr. and Ar. "ut vestis remotionum", Cocceius. {x} "Vestes praedae", Forerius; a de "praeda", Gen. xlix. 27. {y} Pittacium, Grotius. So Kimchi, whose interpretation and sense of the word is preferred by Gussetius, Ebr. Comment. p. 581. {z} Smegma Orientale, I. 1. c. 7. p. 181. {a} lbnw "et decidimus", V. L. So Ben Melech interprets it of falling.
Isaiah 64:7
Ver. 7. And there is none that calleth upon thy name,.... Upon the Lord himself, who is gracious and merciful, omnipotent, omniscient, and omnipresent, and all sufficient, a God hearing and answering prayer, and the Father of his people; all which should engage to call upon him: or, "there is none that prays in thy name", as the Targum; none that prays to God in the name of his Son, the only Mediator between God and men; he is the way of access to the Father; his name is to be used and made mention of in prayer; acceptance is only through him, and all favours are conveyed by him; see Joh 14:13, not that there were absolutely none at all that prayed to God, and called upon or in his name, but comparatively they were very few; for that there were some it is certain, since this very complaint is made in a prayer; but the number of such was small, especially that prayed in faith, in sincerity, with fervency and importunity; and, when this is the case, it is an argument and evidence of great declension:
that stirreth up himself to take hold of thee; to exercise faith on God, as their covenant God; to lay hold on the covenant itself, the blessings and promises of it, and plead them with God: or to pray unto him, which is a wrestling with him, when faith lays hold upon God, and will not let him go without the blessing; and is an entreaty of him not to depart when he seems to be about it; or a detaining of him, as the disciples detained Christ, when he seemed as if he would go from them; and is also an importunate desire that he would return when he is departed; and an earnest request not to strike when his hand is lifted up: faith in prayer does, as it were, take hold of the hands of God, and will not suffer him to strike his children; just as a friend lays hold on a father's hand when he is about to give his child a blow with it for his correction; and such is the amazing condescension of God, that he suffers himself to be held after this manner; see Ge 32:26, now, to "stir up" a man's self to this is to make diligent use of the means in seeking the Lord; particularly a frequent use of the gift of prayer, and a stirring of that up; a calling upon a man's soul, and all within him, to engage therein; to which are opposed slothfulness, &c. cold, lukewarm, negligent performance of duty, which is here complained of; there were none, or at least but few, that stirred up or "aroused" {b} themselves. God's professing people are sometimes asleep; and though it is high time to awake out of sleep, yet no one arouses himself or others.
For thou hast hid thy face from us: or removed the face of thy Shechinah, or divine Majesty from us, as the Targum; being provoked by such a conduct towards him, as before expressed: for it may be rendered, "therefore thou hast hid"; &c.; or "though", or "when" {c}, this was the case, yet no man sought his face and favour, or entreated he would return again:
and hast consumed us because of our iniquities; by the sword, famine, pestilence, and captivity.
{b} rrwetm "seipsum exsuscitat", Forerius; "excitans se", Montanus, Junius & Tremellius. So the Targum, "that awakes". {c} yk "quamvis", Gataker; "cum", Junius & Tremellius; "quando", Forerius.
Isaiah 64:8
Ver. 8. But now, O Lord, thou art our father,.... Notwithstanding all that we have done against thee, and thou hast done to us, the relation of a father continues; thou art our Father by creation and adoption; as he was in a particular manner to the Jews, to whom belonged the adoption; and therefore this relation is pleaded, that mercy might be shown them; and so the Targum,
"and thou, Lord, thy mercies towards us "are" many (or let them be many) as a father towards "his" children.''
We are the clay, and thou our potter: respecting their original formation out of the dust of the earth; and so expressing humility in themselves, and yet ascribing greatness to God, who had curiously formed them, as the potter out of the clay forms vessels for various uses: it may respect their formation as a body politic and ecclesiastic, which arose from small beginnings, under the power and providence of God; see De 32:6:
and we all are the work of thy hand; and therefore regard us, and destroy us not; as men do not usually destroy their own works: these relations to God, and circumstances in which they were as creatures, and as a body civil and ecclesiastic, are used as arguments for mercy and favour.
Isaiah 64:9
Ver. 9. Be not wroth very sore, O Lord,.... They knew not how to deprecate the displeasure of God entirely; having sinned so greatly against him, they were sensible they deserved his wrath; but entreat it might not be hot and very vehement, and carried to the highest pitch, which would be intolerable:
neither remember iniquity for ever; to afflict and punish for it, but forgive it, for not to remember sin is to forgive it; and not inflict the deserved punishment of it, but take off and remove the effects of divine displeasure, which as yet continued, and had a long time, as this petition suggests; and therefore suits better with the present long captivity of the Jews than their seventy years' captivity in Babylon.
Behold, see, we beseech thee, we are all thy people; look upon all our troubles and distresses, and upon us under them, with an eye of pity and compassion; and consider that we are thy people, not only by creation, but by covenant and profession; even everyone of us; or we are all the people thou hast, the Jews looking upon themselves to be the special and peculiar people of God, and the Gentiles as having no claim to such a relation; this is the pure spirit of Judaism. The Targum is,
"lo, it is manifest before thee that we are all of us thy people.''
Isaiah 64:10
Ver. 10. Thy holy cities are a wilderness,.... Meaning either Zion, the city of David, and Jerusalem; the one called the upper, the other the lower city; now uninhabited, and a mere wilderness: or else the other cities of Judea, in which were formerly synagogues for religious service, and in which dwelt many godly families where the worship of God was kept up; but now a desert, at least quite devoid of true religion and godliness.
Zion is a wilderness, Jerusalem a desolation; which are either explanative of the holy cities in the preceding clauses, or are mentioned as distinct from them; the account proceeding from the lesser to the metropolitan cities, which fared no better than they did, but equally lay desolate; and which fulfilled the prophecy in Mic 3:12 and was the case of those cities, at the destruction of them by Titus; and to this day are in a ruinous condition in the hands of the Turks.
Isaiah 64:11
Ver. 11. Our holy and our beautiful house,.... Meaning the temple, the house of God, as Aben Ezra: called "holy", because dedicated to holy uses; where the holy sacrifices were offered up, the holy service of God performed; and where the holy God granted his presence, and where were the symbols of it: and "beautiful", in its building, as the first temple was that was built by Solomon; but here the second temple is meant, built by Zerubbabel, which being repaired and beautified by Herod, was a very beautiful building; and the Jews say {d}, that
"he who has not seen the building of Herod has never seen a beautiful building;''
or it may be rendered, "the house of our holiness, and of our glory" {e}; where their holy services were performed, and which was the glory of their nation, and on which they gloried and boasted:
where our fathers praised thee: with psalms and songs; the singers in the temple, as Aben Ezra; and the priests and all the people also, who, by their various services, as well as songs, gave praise and glory to God in this place; they do not mention their own services and praises, which they had been very negligent of, or not sincerely performed; but their fathers, which had been acceptable to the Lord, and therefore would bear mentioning when theirs would not: now this place, in which the glory of God and the interest of his people were concerned,
is burnt up with fire; this is true, as Kimchi observes, both of the first and second temple; the first was burnt with fire by Nebuchadnezzar king of Babylon, Jer 52:13, and the second by the Romans under Titus the man emperor, as Josephus {f} relates:
and all our pleasant things are laid waste; their pleasant land, and pleasant cities, and especially Jerusalem, the palaces of their princes and nobles, and all the riches and grandeur of them, the temple, and all the rich vessels and utensils in it.
{d} T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2. {e} wntraptw wnvdq tyb "domus sanctitatis nostae, et gloriae nostrae", Calvin, Junius & Tremellius, Forerius. {f} De Bello Judaeorum, l. 6. c. 4. sect. 2.
Isaiah 64:12
Ver. 12. Wilt thou refrain thyself for these things, O Lord?.... From delivering us out of our troubles and miseries, and taking vengeance on our enemies, and showing thy zeal for thine own glory; or, as Kimchi paraphrases it,
"how canst thou contain thyself for these things, and not have mercy?''
how canst thou bear to see Judea, and all its cities, a wilderness; Jerusalem, and the temple of it, in ruins?
wilt thou hold thy peace? or, "be silent"; and not plead thine own cause, and the cause of thy people?
and afflict us very sore? exceedingly, even to extremity; or for ever, as the Targum, thinking it long, as well as heavy. Jerom observes, that the Jews say these words in their synagogues every day; which show that they look upon this prophecy to respect their present case.
John Gill's Exposition of the Entire Bible.