I. These words contain an hearty wish of the church's
I. These words contain an hearty wish of the church's
The words may be read thus, "Who will give thee as a brother to me?"[4241] Such forms of wishing may be seen in many places (see Isaiah 14:7; Job 23:2), and the meaning is, that Christ would show himself to her in the relation of a brother; act the part of one towards her; and that she might as freely converse with him, as a brother and sister may and use to do. Several Jewish[4242] writers acknowledge, that the King Messiah is intended by the brother here: in what sense Christ stands in such a relation to his church and to all true believers; as also what this wish of hers is expressive of, I shall now consider. And, 1. Christ is the Church's brother by virtue of his incarnation, or the assumption of her nature; they are nearly allied in the bonds of consanguinity; he is of the same flesh and blood with her; and she is flesh of his flesh, and bone of his bone; there is a very great nearness, affinity and likeness Between them, for "in all things it behooved him to be made like unto his brethren;" and it is upon this score that he becomes a brother to them; the words may be considered as the wish of the old church for Christ's incarnation. 2. Christ and believers are of one and the same Father: God is the Father of Christ, and so he is of all his covenant-people; of whom he says (2 Corinthians 6:18). "I will be a Father unto you, and ye shall be my sons and daughters;" which is an instance of his boundless and amazing grace: hence because Christ and believers are sons of the same father, though not in the same way of dilation, he bid Mary Magdalene go to his brethren: and as an evidence of their standing in that relation to him, say unto them, John 20:17, "I ascend unto my father and your father, and to my God and your God:" it is also upon this account that saints become "heirs of God, and joint heirs with Christ;" they are heirs of God, because his children; and joint heirs with Christ, because they are his brethren, he being the firstborn among them. 3. Persons may be said to be brethren, by being concerned in one and the same covenant: thus there was a brotherhood between Judah and Israel, which was dissolved by God's breaking his covenant with them (Zechariah 11:10, 14). Christ and his people are in one and the same covenant, and in such an one as can never be broken; though as he has the preeminence in all things, as he ought to have, so he has in this; for he is the mediator, surety, and messenger of the covenant; nay he is the covenant itself; he is the foundation on which it stands, and the matter of which it consists; he is the saints representative in it; and because it is made with him, their elder brother, in their name, room and stead, therefore it is said to be made with them, and they share in all the blessings and comforts of it, 4. Persons that are of like nature, temper, dispositions and practices, are said to be brethren: thus Simeon and Levi are said Genesis 49:5, to be brethren; not because of their natural relation, but because of their agreement in their tempers and practices: Christ and believers are brethren in this sense; they are much of the same nature; Christ has assumed their nature, and they are in some measure made partakers of his; principles of grace and holiness from him are wrought in them; nay, he is formed in their hearts; his image is enstamped, and his features are drawn there; there is a very great likeness between them; they are conformed to the image of him who is the first-born among many brethren; hence it is said (Hebrews 2:11), that "he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren;" and to the same purpose those words of Christ might be produced, in Matthew 12:50, "for whosoever shall do the will of my father which is in heaven, the same is my brother, and sister, and mother." 3. Those who are partners and companions in afflictions, may be also called brethren; hence Job says, chapter 30:29, on the account of his sorrowful and afflicted condition, that he was a "brother to dragons, and a companion to owls:" Christ and believers are brethren in sufferings; though it is true, they were not companions with him in his sufferings, yet he is in theirs the afflictions of the churches are the afflictions of Christ; he bears the heaviest part of them: for what is done to his people he takes as done to himself; and as they suffer with him, so they shall reign with him hereafter in glory, and that for ever. 6. Persons may be called brethren on the score of friendship: thus David, in 2 Samuel 1:26, calls Jonathan his brother; not so much because he had married his sister, but on the account of the mutual friendship that had been between them: in this sense Christ and believers are brethren; he is a friend to them, and such a "friend that sticks closer than a brother;" of which friendship of his towards them, he has given many open and undeniable proofs; he accounts them as his friends, and therefore treats them as such, by frequent visiting of them, disclosing of his secret's to them, and making noble entertainments for them. 7. The church might wish that Christ would manifest himself to her, under this relation of a brother, because of that intimacy, freedom and familiarity, which she might use with him as such; she would kiss him in the open street, take him by the hand, and lead him into her mother's house, and there keep a free conversation with him; as a sister might do with an own brother, and not be reproached for it. 8. Her meaning also may be, that he would act the part of a brother to her that is, that he would be pitiful and compassionate to her, and sympathize with her under all her exercises, as a tender-hearted brother would; and such an one is Christ; he has a fellow-feeling with his people in all their temptations, and gives them all needful succor and relief; in all their afflictions he is afflicted, and has bowels of compassion for them in all their distresses. 9. A brother not only sympathizes with, but condescends to the weaknesses and infirmities of his brethren, it is a wonderful condescension in Christ to stand in this relation to his people, as also not to be ashamed to own it; and being in it, he is capable of showing a great deal of condescension to them in many instances; which the superiority of a father, in which relation he also stands, would not admit of; to which the church might have regard in this wish of hers. 10. The love and affection of a brother is very great, and much to be valued, as Christ's is by the church; for "his loving-kindness is better than life," and all the comforts of it; the manifestations of which the church may well be supposed to desire here, as she did in chapter 1:2, where she says, and what is much the same with this request here; "Let him kiss me with the kisses of his mouth; for thy love is better than wine."
Again, the church's meaning, in this ardent and pathetic wish of hers, is more strongly expressed by adding, that it was such a brother she wished for, "that sucked the breasts of her mother;" in which may be considered, 1st, What this phrase in general intends. 2dly, Who is meant by her mother. 3dly, What by sucking of her mother's breasts.
1st, This phrase in general may intend either, 1. The truth of Christ's human nature; she wishes for his incarnation in the former phrase, and in this, that it might appear to be true and real; of which his conception and birth, his being the child born, and the infant of days, his eating butter and honey, and sucking the breasts of his mother, were sufficient indications. Or, 2. The near relation Christ stands in to his church, being a brother by the mother's side; which relation is accounted the nearest, and the affection of such an one is also the strongest; of which we have an instance in the case of Joseph, to whom Reuben, Judah, Simeon, etc., were brethren, though only by his father's side; and to whom he had a brotherly love, but not so strong an affection as he had to Benjamin, his mother's son; who was such a brother that had sucked the breasts of his mother, as may be seen in Genesis 43:29, 30, 34, such a brother, so nearly related, and of such an affection, the church wisheth for.
2dly, It may also be inquired who is meant by her mother: and this may be, either the church, who may be called so, on the account of the many converts which are born in her: thus Zion is said to travail in birth, and bring forth children (Isaiah 66:8), and the Gentile church is said to be the mother of many (Isaiah 54:1), and regenerate souls are Frequently called the church's children, in that prophecy: or else, by her mother, we are to understand the covenant of graces "the Jerusalem which is above, which is the mother of us all," (Galatians 4:26), for every converted soul is the birth of an everlasting covenant; hence such are called, in Romans 9:8, the children of the promise; and it is no unusual phrase with the Jews, to call themselves the children of the covenant.
3dly, By sucking the breasts of her mother, may be meant, either, 1. The enjoyment of the grace and blessings of the everlasting covenant; so this phrase of sucking the breasts is used for the enjoyment of blessings (Isaiah 60:16), and in this sense Christ may be truly said to suck the breasts of her mother; for all grace is in his hands; every blessing of the covenant he is in possession of; we have all our grace from him, and are blessed with all spiritual blessings only in him. Or else, 2. By these breasts may be meant the word and ordinances; which are breasts of consolation to believers, in whose hearts Christ is formed; so that when they suck the breasts, and are nourished with the sincere milk of the word, and grow thereby, Christ may be said to suck of them, and be nourished by them. Or else, 3. This phrase may be expressive of that familiar intercourse and delightful communion which is between Christ and his church; which is frequently expressed by eating, feasting, and supping together (see chapter 5:1 and Revelation 3:20).