III. It may also be considered whose chariots these are
III. It may also be considered whose chariots these are
Which Christ's soul made him like unto, or who the persons are to whom his soul made him as chariots
Some take Amminadib here to be the proper name of a person[4087] who perhaps was one of Solomon"s chariot-drivers, and was famous in that way; was an artist in it, and who, Jehu-like, drove on swiftly, and furiously; and therefore Christ, speedily returning to his church, compares himself thereunto. Though I rather think, with R. Aben Ezra Jarchi, and others, that it should be considered as two words, thus, ammi, which signifies my people, and nadib, willing or princely; and so the words may be rendered, "the chariots of my willing or princely people. And this may be understood, either,
1st, Of angels, who are Christ's willing people; who are always ready to do his pleasure, obey his orders, and execute his commands with the utmost cheerfulness and alacrity imaginable (see Psalm 103:20, 21), and therefore, one of the petitions in that prayer, which Christ directed his disciples to, is, that God's will might " be done on earth, as it is in heaven." These are also the chariots of the Lord, as is manifest from Psalm 68:17. The chariots of the Lord are twenty thousand, even thousands of angels: These are made use of by him in a providential way, to execute his will, and do his pleasure (see Zechariah 6:5), and so they are in a way of grace; they are made use of by him to carry messages of grace to his people; for they are "all ministering spirits, sent forth to minister for them who shall be heirs of salvation." These are his chariots, which he sends out to bring his children home; in these Elijah was conducted, body and soul, to glory; for the chariots and horses of fire, which carried him thither, were no other than angels, who appeared in such a form; by whom also Lazarus was carried into Abraham's bosom; and perhaps Christ might here make use of the ministry of angels, and ride in these chariots in this discovery of himself to his church. Or else,
2dly, It may be meant of the ministers of Christ; who preach Christ and his gospel freely; "not by constraint, but willingly; not for filthy lucre, but of a ready mind." These may be called the chariots of the Lord; as Elijah, in 2 Kings 2:12, is called the "chariot and horsemen of Israel:" and they may be called so, because they bear the name of Christ, and carry and spread his gospel throughout the world, and are his chariots to bring home souls unto him, as the trophies of his grace (see Isaiah 66:20), and in which Christ frequently rides and shows himself unto his people. Though,
3dly, I should rather think, that the people of Christ themselves are here intended, whom Christ is as chariots to; for so I think the words may very well be rendered, "or ever I was aware, my soul made me as chariots to my willing or princely people;" and so it points out the persons who shared in this instance of his grace: and these are said, in Psalm 110:3, to be "a willing people in the day of his power;" and they may be called so, 1. Because they are made willing to part with sin: This God requires, but man is naturally loth to do it; for sin is a sweet morsel in his mouth; "he hides it under his tongue, be spares and forsakes it not, but keeps it still within his mouth;" but when the Spirit of God convinces him of the exceeding sinfulness of it rhea what was before sweet, is now bitter; and what was delightful is now odious; and what his soul adored, it now abhors, and says, as in Hosea 14:8 with Ephram, "What have I to do any more with idols?" 2. Because they are made willing to part with sinful companions: This is what God calls his people to; but is a thing that is not so easily complied with, until by mighty grace they are made willing to it; for it is no other than a forsaking a man's own people, and his father's house; besides a great deal of reproach is cast upon them for so doing; for "he that departs from evil, maketh himself a prey;" but when the spirit of God convinces the soul of the necessity of parting with such company, and the danger of continuing in it; it is not only willing to do it, but also laments that it has been so long in it, saying, as in Psalm 120:5, 6. "Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar!" 3. Because they are made willing to part with their own righteousness; not in point of obedience, but in point of dependence; not as ornamental to the Christian, but as constitutive of him; not as it glorifies God, but as it is made use of as a plea with him, either for grace here, or glory hereafter: again, not as it is a guard or fence against the reproaches of men, but as matter of boasting before God; not as it is agreeable to God's law, but as it is opposite to God's revealed method of justifying sinners by his Son-righteousness: but this, man is not naturally willing to; it goes against him to part with it, because this is most agreeable to nature; it is his own offspring, the effect of great labor and toil, and what affords matter of boasting to him; but when the Spirit of God convinces him of the weakness and insufficiency of it, and shows him the glory and fullness of Christ's righteousness; he then desires with the apostle Paul (Philippians 3:9), to be "found in him, not having on his own righteousness, which is of the law, but that which is through the faith of Christ." 4. Because they are willing to be saved alone by Christ: man is naturally for bringing his own works, either as the sole cause of, or as partners with Christ in salvation-work; but when souls are made to see the imperfection of these, and that salvation is only by Christ, and in no other, their language is, "Ashur shall not save us; we desire to be saved no other way than by Christ;" and therefore they say, with Job, chapter 13:15, 16, "though he slay us, yet will we trust in him; he also shall be our salvation." 5. Because they are as willing to serve Christ as they are to be saved by him; and this, not from fear of punishment, but from a principle of love the love of Christ constrains them to it; nor do they perform it in a servile mercenary way, but freely; not as a task, but as a pleasure: for to them wisdom's "ways are ways of pleasantness, and her paths are paths of peace." 6. Because they are willing to bear the cross of Christ; this Christ requires of them, and this they readily and voluntarily submit unto: Christ's cross is to them preferable to crowns and kingdoms: with Moses (Hebrews 11:25, 26), they choose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." Now to such a free and willing people as these Christ makes himself as chariots.
But again, the word may be rendered, "my princely people;" and such are the people of Christ (see Psalm 113:7, 8), they are all princes, being the sons of a king; they are all heirs to a kingdom, have a crown of life, righteousness and glory laid up for them, and a throne of glory prepared for them to inherit; they wear princely robes, enjoy princely fare, and have a princely equipage; the angels of the Lord attend them continually as their life-guard. So the church is said to be a prince's daughter, in chapter 7:1, and to her Christ here make himself as chariots, and takes her up along with him, that she might enjoy his delightful company, which she had so long sought after, and so much desired; which occasioned the daughters of Jerusalem, who had hitherto accompanied her in the search of him, to say, in the following words: