I. She resolves to lead and bring him into her
I. She resolves to lead and bring him into her
"Mother's house:" wherein may be considered, 1st, What may be intended in those acts of leading and bringing. 2dly, What by, her "mother's house," whither she should lead him, and into which she would introduce him.
1st, It will be proper to consider what those acts of leading and bringing intend. We frequently read of Christ's leading his church and people; but never, as I remember, but in this place, of the church's leading Christ: Christ leads his church as a king does his subjects, or as a general does his.308 army; for he is given to be a leader and a commander to the people; which he performs, by ruling them with wholesome laws, and protecting them in their rights and liberties from all their enemies: thus (Deuteronomy 32:12), "the Lord alone did lead Israel of old, and there was no strange God with them;" thus David (Psalm 78:72), the type of Christ, fed the same people, "according to the integrity of his heart, and guided them by the skillfulness of his hands:" He leads them also as a shepherd does his flock, gently, as they are able to bear it to suitable pastures, and proper resting-places; and likewise as a master does his scholars, leading them by his Spirit into all truth, and showing them the fullness and glory of the everlasting covenant: moreover, Christ leads his people, as a guide does a stranger; for they know not the way everlasting themselves, and therefore commit themselves to his guidance and conduct; who, though he leads often in rough paths, yet always in a right way, to the city of their habitation: likewise he leads them, as a nurse does her child; taking them by the hand, he teaches them to walk by faith, and leads them into their Father's presence; and also as an husband leads his wife, when he brings her home, introduces her into his house, consummates the marriage, and makes her a partner of all his goods; hence the phrase, ducere uxorem, to lead a wife, is used to express the act of marriage: thus it appears to be no very difficult matter to understand how Christ may be said to lead his church; but how she may be said to lead him, does not appear so manifest and easy. The act seems to import these following things: 1. That she used much familiarity with Christ; for, for one person to take another by the hand and lead along, discovers this: Christ allows his church much freedom with him; which she may make much use of, without incurring the reproach and scandal of forwardness or immodesty; seeing it is her own brother, nay, her own husband, whom she thus treats. 2. It shows much tender love, affection, and respect to Christ; as also a welcome of him to her mother's house: thus friends and relations show their respect and affection to each other and a hearty reception of them into their houses, by taking them by the hand, and leading them in. 3. It also denotes honor given to Christ by her, becoming his stateliness and majesty; thus kings and great persons are usually led: she treats him according to high station, as she is in Psalm 45:14, 15, and leads him along, as kings and conquerors are led when they march in triumph, 4. All this is done by prayer and entreaty in the exercise of faith: Christ is easily prevailed upon by his church, through the exercise of faith in prayer; he is, if I may be allowed the expression, to be led any way by believers, in things which are consistent with his revealed will, and what will make for their good and his glory.
Much in the same sense are we to understand the other act of bringing; which, (1.) On her part may denote the strength of faith in prayer; which held him, and would not let him go, until she had brought him into her "mother's house:" like Jacob of old, who, when the angel said to him (Genesis 32:26), "let me go, for the day breaketh," answered, "I will not let thee go, except thou bless me:" thus (James 5:16), "the effectual fervent prayer of a righteous man availeth much?" (2.) On his part much condescension, in allowing such mean and worthless creatures, as believers in themselves are, to take him by the hand, lead him along, and bring him where they would have him.
2dly, The next thing to be inquired into, is, what is meant by her "mother's house," where she desired to bring him: which may be expressive, 1. Of her desire to have the marriage consummated; the introduction of the bride and bridegroom into their house, being the last and finishing ceremony of marriage; thus it is said of Isaac (Genesis 24:67), that "he brought Rebekah into his mother Sarah's tent, and she became his wife:" agreeable to this ceremony, the church expresses herself here; only here is this difference, that it was usual for the bridegroom to lead and bring his bride into his "mother's house;" but here the church promises to lead Christ to her mother's house; Christ and the church's mother being one and the same. 2. Of her desire to have the knowledge of Christ spread among her near relations, those of her mother's house; for nothing is more common than for persons, when they are converted themselves, to desire the conversation of their near relatives; an instance of which may be observed in the apostle Paul (3). 3. Of her desire to enjoy his presence in the church, which may be meant by her "mother's house;" for the catholic and invisible church, or "the general assembly and church of the first-born, which are written in heaven," may be said to be the mother to the visible church on earth in any age of the world; for this is "the Jerusalem which is above, which is the mother of us all;" as may also the visible church on earth be to the several particular and congregated churches; and every particular and congregated church may be said to be the mother of particular believers, or converted persons: so that, (1.) The church is their mother's house, where they are begotten and born again; for "of Zion it shall be said, this and that man was born in her," (Psalm 87:5). (2.) Where they are educated and brought up; for Zion's children, as they are born in her, so they are nursed at her side (Isaiah 60:4). (3.) For which they have a great deal of zeal and affection, as persons usually have for the place of their nativity and education; and this in imitation of, and conformity to Christ; of whom it is said, that "the zeal of God's house had eaten" him up (Psalm 69:9). (4.) Where they take much pleasure and delight to be; are glad when asked to go up unto it; because there they meet with the presence of Christ, receive instructions from him, and are employed in delightful service by him. (5.) This is not only the church's mother's house, but also Christ's Father's house; nay, his own house; which might be an inducement to him to go along with her (see John 2:16; Hebrews 3:6).
The reasons which might induce her to desire and endeavor the introduction of him into her mother's house, may be such as these: 1. That she might enjoy free and uninterrupted communion with him; which end was attained by her, as appears from the following verse. 2. That others, even those of her mother's house, might have the benefit of Christ's presence and company, as well as herself; which shows her to be of tree, noble and public spirit: like those saints, in 1 John 1:3, who were concerned for the comfortable well-being of others, as well as of themselves. 3. That the ordinances of her mother's house might be blessed unto her; for she knew full well that those breasts of consolation would be but dry breasts without his presence; and, like the mantle of Elijah, he of little service and usefulness, without the Lord God himself. 4. That she might be assisted by him in the service of the house: there are a great many works of faith and holiness to be performed herein, which she knew she was not able to do of herself; but that through Christ strengthening her, she could do all things.