---
title: "An Exposition of the Book of Solomon's Song"
author: "John Gill"
languages: [en]
shelf: "Commentaries"
section: 40 of 98
url: https://scriptura.si/works/john-gill-exposition-song-of-solomon/40/
cite: "John Gill, An Exposition of the Book of Solomon's Song, section 40. Scriptura (scriptura.si), https://scriptura.si/works/john-gill-exposition-song-of-solomon/40/"
---

# An Exposition of the Book of Solomon's Song

*John Gill*

A Baptist divine's verse-by-verse reading of the Song of Songs, first printed in 1776.

## 40. Chapter 3 Verse 8

Source: https://scriptura.si/works/john-gill-exposition-song-of-solomon/40/ · cite a paragraph as https://scriptura.si/works/john-gill-exposition-song-of-solomon/40/#p-N

[¶0] They all hold swords, being expert in war: every man hath his sword upon his thigh, because of fear in the night.

[¶1] these words is a farther description of the guard about Christ’s bed: and that

[¶2] I.By their armor; they “all hold swords.”

[¶3] II.By their skillfulness in using them; being “expert in war.”

[¶4] III.By their readiness to engage upon any occasion; “every man hath his sword upon his thigh.”

[¶5] IV.The reason of this guard, and their being thus armed, and standing in this posture, is also assigned; because “of fear in the night.”

[¶6] I.Here is a farther description of the guard about Christ’s bed, by the armor which they appeared with; they “all hold swords:” they are not only mighty and valiant men, men of courage “but also armed men;” and therefore are more capable to act both defensively and offensively. Now by the sword, which they hold in their hands, or have girt upon their thighs, is meant the word of God, which in scripture is called, 1. “The sword of the spirit,” (Eph. 6:17) and that because it is a spiritual one; for as none of “the weapons of our warfare are carnal,” but spiritual; so likewise is this, which is no small part of our Christian armor; and which none but “the spiritual man” does, or can use to any good purpose against spiritual wickednesses in high places;” as also because it is made by the Spirit of God; he is the author of it; it is he that furnishes us with it, and makes it powerful and efficacious to answer the ends for which it is both made and used. 2. It is called a sharp one, nay, said to be (Heb. 4:12), “sharper than any two edged sword;” which sinners have found to be true, by those sharp threatenings and severe reproofs it has given for sin; and those cutting convictions, which, in the Spirit’s hand, it has laid them under for it; for then it pricks the very heart and conscience, and pierces, “even to the dividing asunder of soul and spirit;” it cuts and hews persons down, that are either going on in a course of profaneness, or are vainly boasting of their own righteousness; nay, it not only cuts, but kills, according to Hosea 6:5, compared with verse 4: “therefore have I hewed them by the prophets; I have slain them by the words of my mouth:” Satan has often felt the keenness of this sword, especially as it was in the hand of Christ, and managed by him against him in the wilderness; who repelled every temptation of his, with a “for it is written:” neither is there any weapon more powerful and successful in the hand of faith, when strengthened by the Spirit of God, to resist that enemy of our souls, than this is; nor is there any that is more formidable to him, nor more dreaded by him. Moreover it has appeared, and has been sufficiently tried to be a sharp sword in the refutation of errors and heresies; it has at once cut the nerves and sinews of sophistic arguments, and laid open naked truth to public view; and will still appear more evidently so in the destruction of Antichrist, that man of sin, “whom the Lord will consume with the spirit of his mouth, and destroy with the brightness of his coming.” 3. It is also called a two-edged one; Christ is represented (Rev. 1:16) as having such an one proceeding out of his mouth; and the saints, in Psalm 149:6 as having the like in their hands; in both which places I am inclined to think, that the word of God is intended, whose two edges are the law and gospel. The law is one of those sharp edges of the word of God, which, in the hands of the Spirit, makes piercing and cutting work in the heart of a poor sinner; it lays open not only the gross enormities of life, but also the vile corruptions of nature, and discovers the wrath of God, which is the due desert thereof; it not only accuses and convicts, but also curses and condemns; nay, becomes a killing letter, so that the poor sinner, under the powerful workings of it, is in his own apprehension a dead man: this sharp and cutting work of the law, the apostle Paul went under; this keen and sharp edge of the word of God he sufficiently felt, as is manifest from Romans 7:9-11. Moreover, the gospel is the other edge of this sword; and a sharp one it is, in the Spirit’s hand, to cut down both the best and worst in man; it cuts down the best in man, his goodness and goodliness, his strength and wisdom, his righteousness and best performances, and lays them all aside in the business of his justification before God, and acceptance with him: it also cuts down the worst of man; it gives the greatest blow at his sins and corruptions of any thing else, and teaches him the most powerfully to deny Ungodliness and worldly lusts; it puts him upon an abasing of himself, and a magnifying of the grace of God. Now this sword, the guard about Christ’s bed had in their hands, and upon their thighs, to defend it from all the dangers it was liable to: and though in our bibles it is rendered swords, in the plural number; yet in the Hebrew text it is in the singular number, the sword; for it is but one sword, which is the word of God, that these persons were acquainted with; and firmly held for the safety and protection of the church.

[¶7] And now, by their holding this sword, is meant, not only their acquaintance with the word of God, and their apprehension of it, but also their retention of, and firm adherence to it: they not only held it forth to others, but also held it fast themselves; which is a necessary qualification in the ministers of the gospel, or in those who are about Christ’s bed; for having this sword always in their hands, they are in a readiness to “war a good warfare;” which they are not strangers to, as appears from the following character of them. For,

[¶8] II.They are farther described by their skillfulness in military affairs, “being expert in war:” these had been in God’s gumna>sion, or school of exercise, where they had been in some good measure taught, and versed in” the art of war, and had their, spiritual senses exercised to discern between good and evil.” The ministers of the gospel are, in common with other Christians, engaged in a war with sin, Satan, and the world; but being endowed with greater light and knowledge, faith and experience, as they must be supposed to have a greater degree of courage to oppose; so they must be allowed to have a greater expertness in managing a war with those spiritual enemies, than usually private believers have; having a large knowledge of, and acquaintance with the many windings and turnings of a deceitful and treacherous heart, as well as the depths of Satan, and the cunning and crafty wiles and methods he takes to deceive souls; as also the various, charming, and alluring baits of an ensnaring world: and besides all this, being set a in higher post and place in the church, it is highly necessary that they should be more expert in fighting “the good fight of faith,” against all opposers of the doctrines of the gospel; for it is not only proper that they should be mighty men, men of courage, who are concerned in such a work; but also men of skillfulness, who know how to use those spiritual weapons which they are accoutered with; so as both the truth of the gospel shall be defended and established, and error and heresy be refuted and overthrown.

[¶9] III.They are also described by the posture of readiness which they are to engage upon any occasion; “every man hath his sword upon his thigh:” to have the sword upon the thigh, is a preparation for war, and an indication of readiness to engage in it; see Psalm 45:3 for being there, it is near unto them; they can come at it on all proper occasions, and are hereby in a posture of defense. All this may be expressive of that familiar acquaintance which ministers of the gospel have with the word of God, and how near it is unto them? it is in their mouths and in their hearts; it dwells richly in their hearts, with which they meditate upon it; and it is in their mouths in the preaching of it; they can quickly and easily come at it, and furnish themselves with sufficient proofs of gospel-truths, and with proper arguments for the refutation of erroneous doctrines; so that as they are set for the defense of the gospel,” they are always in a posture of readiness to act for it.

[¶10] IV.The reason of this guard about Christ’s bed, and of their being thus armed and standing, in this posture, is here assigned; which is, “because of fear in the night:” which some understand of that dread and terror which is injected into the minds of men by evil spirits; and so the Targum explains this, as it does also the terror by night, in Psalm 91:5 of apparitions and evil spirits which walk in the night; which those who have the seal of circumcision in the flesh, which the paraphrast supposes is meant by the ‘sword upon the thigh,” have no reason to be afraid of: but it is much better, in the Talmud understood of the fear of hell, which is comparable to the night; though that fear, which believers are apt to be possessed of in their times of darkness, seems rather to be intended: and from hence may be observed, 1. That believers have their nights of affliction, temptation, desertion, darkness, sleepiness, and carnal security. 2. That they are often possessed with fears in such seasons; as “without are fightings,” so “within are fears;” as that Christ is not theirs; that they shall never get to heaven, nor hold out to the end; and are frequently terrified with the formidable posse their enemies bring against them, to which they find their own power and strength unequal; and therefore are ready to faint, and be discouraged; and their peace, rest, and quietness in Christ, are much disturbed. 3. That Christ has provided a guard for his church, to remove those fears, support them under those discouragements, and defend them from those who would make inroads upon their faith and comfort; and these are the ministers of the gospel, whom he has set upon the walls of Zion, and placed about his bed, the church; that so the out-works and fortifications of gospel doctrines may be kept firm against all opposition without, and the precious promises of the gospel may be open and dispensed within; that so her peace and comfort may not be broken in upon; which, as it shews the safety and security of the church, so it does likewise the tender care and concern of Christ for her.

### Chapter 3 Verse 9

[¶12] King Solomon made himself a chariot of the wood of Lebanon.

[¶13] church having described Christ’s bed, proceeds to give some account of his chariot, which he had made for himself and spouse. The word here translated chariot, is to be found in no other part of the scripture, and is differently rendered. Some translate it a throne, which Solomon had prepared for himself; so Junius and Tremellius: others, a stately palace or bride chamber, which he had built on purpose for the more honorable reception of his bride; so David de Pomis, R. Sol. Jarchi, and Arias Montanus: others, a bed; which is so called from the fruitfulness thereof, which in chapter 1:16. is said to be green; but then it must mean such a bed, in which the bride used to be carried, as R. David Kimchi observes. So that it seems to signify the nuptial bed, or an open chariot, or some such like thing, in which the bride was carried in pomp to the bridegroom’s house: and in this sense is the word used in the Misnah; where mention is made of a decree “that the bride should not go out into the city, zwyrpab beappirion, the word here used, “in the nuptial bed or open chariot;” in which as R. Sol. Jarchi says, in his gloss upon the words, “they carried her from the house of her father to the house of her husband.” And so the Septuagint here renders the word by forei~on, which signifies something in which persons or things are carried, and is very much like in sound to the Hebrew word; and some have thought that it is this very Greek word which is here made use of, which might not be unknown to the Hebrews; and zwyrpa twnbl is a usual phrase with the Rabbins, to express the celebration of marriage. It seems to be the nuptial chariot; in which according to Pausanias; three only were carried; the bride, who sat in the middle, the bridegroom on one hand, and the friend of the bridegroom on the other: something of this kind is the Palki or Palanquin of the Indians; in which the bride and bridegroom are carried on the day of marriage on four men’s shoulders. By this chariot, R. Sol. Jarchi and Alshech would have the tabernacle of the congregation understood; though the Targum and R. Aben Ezra understand it of the temple, which was made of the cedars of Lebanon: but by it rather is meant, either,

[¶14] First, The human nature of Christ, in which, as in a chariot, Christ made himself visible and conspicuous to men, and gave a glorious display of his greatness and majesty; “for in him dwelleth all the fullness of the Godhead bodily;” it was in this he descended from and ascended up to heaven; and by which saints have access to God, and a communication of grace from him; for our way of access to God, and of acceptance with him, as well as of conveyance of all covenant-grace and blessings from him, is “consecrated for us through the veil, that is to say, Christ’s flesh:” Concerning which chariot of Christ’s human nature, we may observe, 1. The author, king Solomon, Christ himself: and this serves to set forth the magnificence of it; for if at is the work of so great a person, it must needs be curiously wrought; and at the same time it shews his wonderful humility and condescension, in that one who was possessed of royal dignity, should be employed in such a work; and in nothing did he give a greater instance of it, than in the assumption of human nature, in his being found in fashion as a mall: which work is purely ascribed to himself; it was sine virili opere, Without the help of man that Christ became man; his human nature is the stone cut out of the mountain without hands,” and the tabernacle which God pitched, and not man; and because of this, it is wondrous and surprising: when it was first prophesied of, it is ushered in with a “behold a virgin shall conceive, etc.” and when the news was brought to the virgin herself, it was startling and astonishing to her, and made her say, “How shall this be, seeing I know not a man?” but this being a work of God, with whom nothing is impossible, was effected by him: but though Christ assumed our nature, and became man without the help of man; yet not exclusive of the help and assistance of his Father, who prepared a body for him; nor of the Holy Ghost, who formed and sanctified it in the virgin’s womb. 2. The matter of it, and that is of the wood of Lebanon: Christ was conceived and born of the virgin Mary, who dwelt at Nazareth, a city of Galilee, at the foot of mount Lebanon; and the wood of that mountain, which was cedar, being of an incorruptible nature, may very well express the incorruption of Christ’s human nature; for though he died and was buried, yet he never saw corruption: moreover this being very excellent and valuable wood, may denote the excellency and glory of Christ’s human nature; whose countenance is as Lebanon, excellent as the cedars; for though, by his sorrows and sufferings, his visage was more marred than any man, and his form than the sons of men; yet he was fairer than any of the Sons of Adam. 3. The end for which this chariot was made; it wan for himself: for though all the three persons had a hand in making it, yet none but the second person appeared in it; it was the Son only, and not the Father, nor the Spirit, who was made flesh, and dwelt among us; which was done for the shewing forth of his own glory, as well as for the sake of his body, the church. Or else,

[¶15] Secondly, By this chariot, may be meant the church of Christ; where he shews himself openly to his people in his ordinances, and they behold his power and his glory in the sanctuary; here he rides in triumph over his enemies; from hence he sends forth the rod of his strength, and makes mighty conquests by his grace over the hearts of men; here his gospel is preached, his ordinances administered, his name borne up, his cause and interest carried on, and his person alone exalted. Concerning which chariot we may also observe, 1. The author of it, Christ himself; it is he that builds this temple, and bears the glory; he is the rock, the foundation and cornerstone on which, and the chief architect by whom it is built; there are indeed many workmen and under-builders whom he employs herein, but he himself is the principal; his own hands have laid the foundation, and reared up the super, structure; it is he that has knit all together; and bears, supports, and maintains the whole fabric; and will bring in the head-stone, with the joyful acclamations of grace, grace unto it. 2. The matter of the wood of Lebanon: the temple which was built by Solomon, was an eminent figure of the church of Christ; now this was built of cedars fetched from Lebanon, which, though it was upon the borders of the land of Israel, yet was not in it; for Solomon sent to Hiram king; of Tyre for them, whose servants cut them down, hewed them, and made them fit for the building: Christ’s true church is made up only of believers, such who are comparable to the cedars in Lebanon; who, though whilst in their state of nature are aliens from the commonwealth of Israel, and therefore are invited to come with Christ from Lebanon in chapter 4:8 yet are cut down from off their old stock, and being hewn and fitly framed for the building by the grace and spirit of God, are laid in it, and so grow up unto an holy temple in the Lord: and this wood of Lebanon being lasting and durable, may denote the final perseverance of the saints, and the continuance of the church of Christ; which being built upon him, the rock, the gates of hell cannot prevail against it; it is as immoveable as mount Zion,. and as incorruptible as the cedars. 3. The end for which it is made, and that is, for himself: Christ has made all things for himself; and more especially his church he has made for his own use; it is his house to dwell in, his garden to walk in, his bed to rest in, and his chariot to ride in; he has also made it for his own glory, and indeed much arises from it; his manifestative glory is much increased by it; this people he has formed for himself, and they shall shew forth his praise. Or else,

[¶16] Thirdly, By this chariot, may be meant the gospel, and the preaching of it; which may be also represented by the white horse, in Revelation 6:2 on which Christ rides and goes forth, conquering and to conquer; the ministers also of which may be compared to chariots, as Elijah, in 2 Kings 2:12 is called “the chariot of Israel, and the horsemen thereof:” so Theodoret interprets it of the holy apostles. In this chariot Christ shews himself in all the glory of his love and grace; here, as in a glass, saints behold the glory of the Lord, and are changed into it; in this he is carried up and down the world, and by it is conveyed to the souls of men; this is that vehicle in which he is brought home unto them, and in which he triumphs over all his enemies, and makes his ministers to do so likewise: so that this is a triumphal chariot which he has made, and in which he shews himself to the world. And, 1. He is the alone author, as well as the subject, sum and substance of it, and therefore it is called “the gospel of Christ:” It is not the contrivance of human wisdom, the device of man’s brain, nor the produce of carnal reason; it was neither projected, formed, nor delivered by man, but by the revelation of Jesus Christ; it is he that has given it to men, and given men a commission to preach it, and furnished them with all necessary qualifications for it. 2. The matter of it is said to be “the wood of Lebanon;” which being incorruptible and durable, as has been before observed, as well as of a sweet-smelling savor, may very well be applied to the gospel of Christ, which is preached by his faithful ministers; who are not as some, who corrupt the word of God; but in doctrine, and also in life, shews incorruptness, gravity, and sincerity, and deliver sound speech which cannot be condemned; which will abide and continue, notwithstanding all the efforts of men and devils; and is of an exceeding grateful smell to believers, to whom it is the savor of life unto life. 3. This he has made also for himself; that is, for his own glory: which end is answered, when the riches of his grace and love are displayed, his person and offices magnified and exalted, and he declared to be the only way of salvation to lost sinners; as also when sinners are converted, and saints are edified under the ministry of the word, and the success of all ministerial labors is ascribed unto him. Or else,

[¶17] Fourthly, By this chariot, may be meant the covenant of grace; in which, as in a chariot, Christ shews his royal person, and the glorious sovereignty and freeness of his love: by this, as in a chariots many poor souls are borne up and supported under, and are comfortably carried through a great many trials and exercises in this life, and in Which they are brought triumphantly to glory: the same blood of the everlasting covenant, which fetched Christ out of his grave, brings souls out of the pit wherein is no water, and introduces them into the kingdom of Jesus Christ. And, 1. Of this chariot, Christ, who is here meant by king Solomon, is the author: man is not in a capacity to make a covenant with God; he has nothing of his own, but what God, before all articles, agreements, conditions, grants, and promises, has a prior right unto; but Christ, as the representative of the elect, has made a covenant with his father on their account; his wisdom drew the plan and model of it, he then acting as the counsellor, or as the angel of the great council; his power effected it; being the mighty God, and his grace filled it as the mediator of it; he had so great a hand and concern in it, as that lie is called the surety, mediator, and messenger of it, nay, the covenant itself. 2. The matter of it, or of what it was made, is the wood of Lebanon: which may intend the durableness and inviolableness of the covenant of grace; for God will not break it, nor alter the thing that is gone out of his lips; it is as lasting as the wood, and as immoveable as the mountain of Lebanon itself; its promises are yea and amen, and its blessings are irreversible; it is of an everlasting nature in itself, and can never be disannulled by men or devils; and contains things in it both for time and eternity. 3. His end in making this is his own glory, as well as the good Of his people; he had both in view: the former is mentioned here, he made it for himself; the latter in the next verse, where it is also said to be for the daughters of Jerusalem. Christ’s glory and his church’s good are inseparable; his glory is great in their salvation which shews with what wisdom, and in what a beautiful and excellent order, the covenant of grace is made. It is interpreted of the everlasting covenant by some Jewish writers.