II. To consider the nature and subject of this book
II. To consider the nature and subject of this book
It being a Song in which the bride and bridegroom, with their friends and companions
The daughters of Jerusalem, bear their several parts; and it being a divine song, is, no doubt, intended for the glorifying of Christ, the cheering and refreshing of his church, and also the edification of others; for it is the duty of saints to be teaching and admonishing one another in psalms, and hymns, and spiritual songs; singing with grace in their hearts to the Lord. I shall not enter into the consideration of the controversy, whether singing of the praises of God vocally, is an ordinance to be used under the New Testament, though I firmly believe it to be so; nay, that it is one of the most noble, and most glorious branches of religious worship, it being that which comes nearest to the employment of saints in a glorified state; and what requires a great deal of light, knowledge, experience, faith, and love to perform in a right way and manner; nor shall I need to observe those several cases of conscience concerning singing, which have a very good solution from this tong; such as these, namely, whether the distressed cases of God's children may be sung, or they sing when in distressed circumstances: whether complaints of their sins, failings and infirmities, may be put into their songs: whether eases different from theirs, yea, such as they have not attained unto, may be sung; as also whether it is lawful to sing the praises of God in mixed assemblies; all which may be answered in the affirmative, and for which this song affords a sufficient foundation; the church here bringing net sorrows and distresses into this song as well as her comforts and privileges, chapter 1:6 and 3:1 and 5:7; nay, her sins and failings, chapter 1:5, 6 and 5:2, 3, 4. Very different cases are also here sung; yea, such, which, if taken in a strict sense, she had not fully attained to, as in chapter 8:12. Moreover, she sings in the presence of, and joins with the virgins, the daughters of Jerusalem, who seemed in a great measure to be ignorant of Christ, chapter 5:8, 9 and 6:8, 9, 10, all which are largely and judiciously insisted upon by the excellent Mr. Durham, in his Exposition of this place, to which I refer the reader: I proceed more particularly to consider the nature and subject of this song; which,
1st, Is not a celebration of the amours between Solomon, and Pharoah's daughter, which has been the opinion of some, as has been already observed; for there are some things in it which are spoken of this bridegroom, which cannot be applied to Solomon, as that he was both a king and a shepherd, as in chapter 1:4 compared with 5:7 that he was his wife's brother, and she his sister, chapter 5:2 and 8:1. Nor is it likely that Solomon would ever give such commendations of himself, as are mentioned in chapter 5:10, etc. There are also many things spoken of the bride, which by no means agree with Pharoah's daughter, as that she was a keeper of the vineyards, chapter 1:6 and yet a prince's daughter, chapter 7:1 that she should be represented as running about the streets in the night, unattended, chapter 3:2 and be exposed to the blows and contempt of the watchmen, chapter 5:7; besides, several of the descriptions here given of her, if taken in a literal sense, would rather make her appear to be a monster than a beauty, as 5 and chapter 7:1-5 all which agree very well, when understood of Christ and his Church. Nor,
2dly, Is it typical, that is to say, this book does not express the amours and marriage of Solomon and Pharoah's daughter, as typical of that inexpressible love and marriage-union between Christ and his church; it is true, there is some resemblance between natural and spiritual marriage, as is manifest from Ephesians 5:23, 24, 25, 29, 31, 32 nor is it altogetherto be denied, that Solomon was a type of Christ, in some respects, in his marriage of that person; but that this book is an epithalamium, or nuptial song composed by him on that occasion, and that in such a manner, as at the same time also to be expressive of the love of Christ to his church, must be denied; for Solomon's marriage with Pharoah's daughter was at least twenty years before this book was wrote, as appears from chapter 7:4 where mention is made of the tower of Lebanon, by which seems to be meant, the house of the forests of Lebanon: or some tower near unto it; now he was seven years in building the temple, 1 Kings 6:38 and thirteen more in building his own house, 1 Kings 7:1 after which he built this, 5:2. From hence it may be reasonably concluded, that this book was not penned on any such occasion; for Solomon would never write a nuptial song twenty years after his marriage, which should have been sung the same night he was married. M. Bossuet[3309] has an ingenious conjecture, though it seems to be without a solid foundation, that whereas the nuptial feast with the Hebrews was kept seven days, this song is to be distributed into seven parts, a part to be sung on each day during the celebration. The first day, chapter 1:1 - 2:6, the second day, 17, the third day, chapter 3:1 - 5:1, the fourth day, chapter 5:2 - 6:9, the fifth day, chapter 6:10 - 7:11, the sixth day, chapter 7:12. - 8:3, the seventh day, 14. Nor,
3dly. Is this book prophetic, expressing the state of the church and kingdom of Christ in the several ages of the world, with regard to particular historical facts and events, which had befell or should befall it, either under the Old or New Testament-dispensation; this way indeed go most of the Jewish interpreters, as the Targum, R. Solomon Jarchi, and R. Aben Ezra; who have been followed by many Christian writers, though with more judgment and greater regard to the analogy of faith, as well as to the times of the New Testament: and who consider this book as describing the state of the church of God, whether the church under the legal dispensation, from the times of David and Solomon; and before, and in, and after the captivity to the birth and death of Christ; or the church under the gospel-dispensation,, in its beginning, progress, various changes, and consummation, as Brightman and Cotton. Others interpret this book as pointing to the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Hor-chius, Hofman, and Hennischius; which last writer makes this distribution of them: 1. The church at Ephesus, 17 from the ascension of Christ to heaven, A.C. 33 to 370. 2. The church at Smyrna, 17 from A.C. 371 to 707. 3. The church at Pergamos, 11 from A.C. 708 to 1045. 4. The church at Thyatira, Song of Solomon 4:1 to chapter 5:1 from A.C. 1046 to 1383. 5. The church at Sardis, Song of Solomon 5:2 to chapter 6:8 from A.C. 1384 to 1721. 6. The church at Philadelphia, Song of Solomon 6:9 to 13:14 from A.C. 1722 to 2059. 7. The church at Laodicea, 14 from A.C. 2060, and onwards. But hereby the book is made liable to arbitrary, groundless, and uncertain conjectures, as well as its usefulness for the instruction and consolation of believers, in a great measure, is laid aside; for then such and such parts of it, which regard the church and believers, in such an age or period of time, can only be applied to them that lived at that time, and not to others; whereas all, and every part of this song, the first as well as the last, is applicable to believers in alleges of the world, which is a manifest proof that it cannot be historical, or prophetical. But,
4thly, The whole is figurative and allegorical, abounding with a variety of lively metaphors, and allusions to natural things; and so may be illustrated by the various things of nature, from whence the metaphors are taken, and to which the allusions be, and by the language and behavior of natural lovers to each others and which are to be observed in love-poems, though here expressed more decently and beautifully. This divine poem sets forth in a most striking manner the mutual love, unions and communion, which are between Christ and his church; also expresses the several different frames, cases and circumstances which attend believers in this life; so that they can come into no state or condition, but here is something in this song suited to their experience: which serves much to recommend it to believers, and discovers the excellency of it. Which,