CONTENTS
The subject which the first chapter contained is the same as is continueth through this: indeed there is none other through the whole book of the Song, the mutual love of Christ, and his church. Jesus commends his spouse, and the spouse commends her Beloved.
I am the rose of Sharon, and the lily of the valleys.
There is a lovely obscurity which runs through the whole of this Song, more or less, which prevents us from determining, upon many occasions, who is the speaker, Christ or his church. I call it a lovely obscurity, because, as the point is undetermined, the awakened soul may consider the several expressions wheresoever this obscurity prevails, as in the person of both, and, thereby derive a double sweetness from them: and I hope that I do not err when I say, that perhaps the Holy Ghost might be graciously pleased so to leave the words, on purpose that the soul of the faithful might occasionally apply them to both; and, under his teaching, find a blessedness as referring to both. Thus in the verse now before us, in the first reading, it should seem that the words are the words of the church; for how can we expect to find the Son of God comparing himself to similitudes so very low and familiar as the rose of Sharon, and the lily of the vallies. But yet, when we consider to what a wonderful degree of humiliation the Lord of life and glory came down, we may suppose, without violence to the figure, that Christ thus expressed himself as this verse sets forth. Jewish writers for the most part, have accepted them as the language of the church; and many among Christians have been of the same opinion. Reader! let you and I see whether they are not very delightful if applied to both. And first of Christ; the rose of Sharon, as a figure of Christ, may be supposed to refer to his human nature. Adam, the first man, is so called from red earth; and the rose, in its beauty and redness, can be no unapt representation of him who is fairer than the children of man, into whose lips grace is poured, and whom Jehovah hath blessed forever, And from the fruitfulness of Sharon, it is probable that the roses grew there in the greatest beauty and loveliness, and were of a superior quality: neither do I think it an improbable circumstance, that Christ, in this view of himself, had an eye both to the sweet savor of his merits, and the incense of his righteousness, with which all heaven is perfumed; and thereby efficacy and acceptance is given to the poor polluted prayers and offerings of his people; the offering of his precious blood corresponding to the redness of the rose, and his righteousness set forth under the image of the whiteness of the lily. Let the Reader, if he be a real lover of Jesus, and enamored with his Person, blood, and righteousness; let him determine whether the sweetest rose hath a fragrancy equal to the order of Christ's oblation; or the loveliness of the lily, comparable to the purity of Jesus's holiness? I must not overlook what some have thought, when accepting these words as the words of Jesus, that they intimate by the rose of Sharon, that Christ declared himself to be the flower of the field: for some translate the passage. And they conceive this not only because it is planted, watered, and brought forth without human art or human labour, as Christ was in his human nature wholly by God; but also because a flower of the field, like his gospel is open to all: Whosoever will, that is, whomsoever the Holy Ghost makes willing in the day of Christ's power, Let him come, and take of the water of life freely; without money and without price. Certainly these things open to our meditation sweet views of Jesus; but if the words of the rose of Sharon are thus beautifully considered as referring to the person of Christ, and spoken by him, we shall find an equally sweet allusion in the latter part of the verse, in which he compares himself to the lily of the vallies: for here, the unequalled whiteness of the lily may well he supposed to resemble the purity of Christ's human nature; and the valley where this humble modest flower delights to grow, sets forth the gracious humiliation of our Jesus, in the assumption of our nature. Of him indeed it may be, and must be truly said, that Solomon in all his glory was not arrayed like one of these. And hence in both, the rose of Sharon, and the lily of the valley, we may find these, and perhaps many other very pleasing similitudes concerning the Person and character of our dear Lord to lead to him. But if the obscurity I just now remarked, hath rendered it difficult to ascertain with certainty, whether the words belong to Christ or the church, let us now consider them with reference to the latter: - and here it is certain we cannot err, if it be supposed the church used such language from her union and interest in Christ. She may truly call herself all that is beautiful, and fragrant like the sweetest flowers, from the comeliness that Christ hath put on her. In his eye, he saith himself, she hath no spot. Song of Solomon 4:7; Ephesians 5:27. And from the many qualities of his grace in her heart, she may consider herself complete in him. But though by way of setting forth the glories of her Lord, and as she had before said, I am black, but comely; Song of Solomon 1:5. she still felt her own original worthlessness, while taking delight in what she was in Jesus; yet, I confess, I am inclined rather to accept this first verse as the words of the Lord Jesus, thus recommending himself to the notice, love, and acceptance of his people. Isaiah 65:1.