der their affliction. So in Psalm lxviii', Mr. HARMER thinks there is a comparison between Israel and those doves, which, resorting to the caves where the shepherds make their fires, are blackened with the smoke; where there is an opposition somewhat similar in the terms- though ye are black with having lain among the pots, yet shall ye be beautiful as the sacred loves of Syria, covered with silver and with gold.'The blackness in this case, it may be observed, was occasioned by the heat of fire, as in the other by the sun-beams. 6 6 This blackness being attributed to the force of the sun-beams, reminds us of our Lord's parable of the sower3, in which he compares the heat of persecution to that of the sun. And these circumstances laid together, I think, lead us to explain the blackness of the church, of her sufferings by tribulation and persecution,' which may very properly be attributed to the envy and anger of her elder brethren of the world; for as Cain to Abel, so is the world the elder brother of the church. This complexion is also perfectly consistent with her beauty; for, though despicable in the eyes of the world, the church never suffered any thing in her real excellency, and acceptableness in the sight of God, by persecution or affliction. Indeed, when most black in this respect, she has 1 Ver 13. * Observations on Passages of Scripture, vol. III. No. 17. Matt. xiii. 5, 21. See Luke xv. 25. Y generally been most amiable in herself, and in the esteem of her heavenly bridegroom. If The manner in which the bride accounts for her complexion, and apologises to the daughters of Jerusalem, merits a remark. She concedes willingly, that she was dark, and was apprehensive that to others she might appear even very black; but she justifies herself as innocent of the causeit was the fault of her enemies, not her own. this were applied to moral defilement it were unaccountable; God forbid we should make apologies for sin! But applied to tribulation and persecution it is easy, natural and just. However the state of the church, and of believers, may render tribulation or persecution necessary, it is not for evil-doing, but for well-doing, that they are called to suffer from the world; and they may with a good conscience justify themselves in this respect; of which we have many instances in the Scriptures. · As the beauty of the church is so fully considered in the sequel, there seems no necessity for enlarging here. The phrase, mine own vine"yard have I not kept,' is a concession, in whatever way it may be taken, that she had been guilty of negligence: a concession always seasonable and in character: for though the church is persecuted for her virtues, and not her crimes; yet as we said, it is the negligence and languor of the church, which is the occasion of her being brought into such circumstances, to refine and purify her. This They made me keeper of the vineyard,' they put me to base and laborious servitude. has been often literally true in times of persecution. Israel, in Egypt, were enjoined to make bricks even without straw; and allowed no time for their own rest, or the service of their God. And in the Christian church many confessors and martyrs have been put to labour in the mines, or at the gallies, without the least mercy or indulgence; and innumerable others forbidden the worship of their God. They have kept the vineyard of others, but have not been suffered to attend their own. The words admit a farther practical application. It too often happens, that persons in public characters, either magistrates or teachers, who are faithful and active in their charge, neglect their own personal interest-I mean in a moral and religious view. They keep the vineyards of others -they guard their morals and direct their piety--but they deprive themselves of their seasons of retirement-they neglect their personal devotions -and thus, while they are in the constant habits of doing good to others, they neglect themselves -they keep the vineyard of others and neglect their own. This is a proper subject for confes sion and regret. This section concludes with an apostrophe to the beloved, and the reply of the virgins; both in the language of pastoral poetry. Ver. 7, 8, Spouse. Tell me, O thou whom my soul loveth, where thou feedest ? Where thou causest [thy flock] to rest at noon? Among the flocks of thy companions? Virgins. If thou thyself knowest not, O most beautiful of Go thy way forth by the footsteps of this flock, And feed thy kids among the tents of these shepherds. On these verses, in a literal sense, we may remark. 1. The pastoral images employed. I have already observed the analogy between the regal and pastoral offices, and have supposed that the allusions made to the latter refer literally to the exercise of government, and administration of justice; if so the resting at noon will signify the relaxation of public business, and the luxury (for such it must be to wise and good princes) of retirement and privacy. The language of the bride then is an enquiry, in the passionate manner of apostrophe, where the king was, and whether employed in public or in private. If he be, like a good shepherd feeding his flock, administering 'public benefits, and dispensing judgment, why should not I enjoy the common benefit? If he be indulging in retirement, why may not I, who am admitted as his wife, enjoy his company and 'conversation?? The translation of this verse is so difficult, that I feel myself diffident and undecided; and shall therefore include both the renderings in the mar gin, as consistent in the general idea, though I have preferred in the version, that which appear, ed to me the most natural and easy'. It should seem necessary, however, in the first place, to settle the meaning of the expression, By the flocks of thy companions,' It appears that eastern marriages were frequently celebrated in tents, which on grand occasions were doubtless superb and numerous: pastoral language converts these into the tents of shepherds, and the attendants into sheep. In this view the words 1 If the original word [] be derived from the root [br], to hurry or drive away [as I consider the roots of three radicals with final He originally the same with those of two radicals without He], the sense will be nearly that of our translators- one that turneth aside,' wandereth, or is driven away [br] to, beyond or among the flocks of thy companions. So the Targum, Kimchi, Dathe, &c. 6 But Michaelis, Piscator, Coccius, Martinus, &c. chuse to follow the Septuagint, who have rendered it (wegiaμm) veiled, [deriving it regularly from [y] to cover, veil, i. e. cast something hastily and loosely over a person;] the meaning will then be, Why should I be overlooked, nc'glected, as if I was not one of the flock of thy companions, that is, one of thy wives?' The veil was also in one case a mark of widowhood, and in another of harlotry; it may therefore be explained, Why should I appear as a widow, or an harlot, rather than be treated as a lawful wife?' · • So A learned friend suspects that the compound particle (hw) for why, should be taken as the proper name lomon,' the letters being the same (and De Rossi suspects the pointing to be wrong)-in which case the verse would read thus: O Solomon, shall I be as a stranger?' &c. but as this wants authority, though I admire the spirit of this version, I have not ventured to adopt it. Harmer on Sol. Song, p. 201. |