Thy neck is like the tower of David, builded for an armory; whereon there hang a thousand bucklers, all shields of mighty men.
this verse Christ proceeds to give a sixth instance of the church’s beauty, and compares her neck to the tower of David, etc. The Targum, by her neck, understands the “chief of the session, or great council,” who, for his works and worthiness, was like David king of Israel: R. Aben Ezra expounds it of the king, and the bucklers and shields of the princes: R. Solomon Jarchi interprets the neck of the chambers of hewn stone, where the great council sat, which, he says, was the strength and fortress of Israel; the bucklers or shields, the law, which is a shield or buckler to Israel, which God hath commanded to a thousand generations: and others of the Jewish writers think, that by the neck, the house of the sanctuary or temple is intended. Though rather, by the church’s neck are meant, either,
First, The ministers of the gospel; who, 1. As the neck, are placed next the head, in the more eminent part of the body, they are set above the rest of the members; but yet in subjection to Christ, the head; they are fixed between the head and the body, and are ruled by the one, and govern the other; but with no other laws but what are given forth by the head. 2. As the neck, they are adorned with chains of gold which are the gifts and graces of the Spirit; which, in a variety, are given to them, to make them both beautiful and useful in the place wherein they are set. 3. As the neck joins to the head, so they hold to the head, Christ Jesus, and nothing can separate them from him; the flatteries and allurements of the world cannot draw them; nor its terrors, reproaches and persecutions, drive them from Christ; but they still espouse his cause, vindicate his person, preach his gospel, and hold fast their profession, though it be with the peril of their lives. 4. As the neck, they bear up and support the head. that is, the name, cause, and interest of Christ Jesus; so the apostle Paul is said to be “a chosen vessel, to bear Christ’s name among the Gentiles,” Acts 9:15, and Pselles, an ancient writer, thinks that he is here particularly meant. 5. As the neck joins the body to the head, so they bring souls near to Christ who are afar off; and that by preaching “peace to them that were afar off, and to lead them that are nigh:” they shew souls the way of salvation, and direct them to a crucified Christ; they woo and beseech them, and are the instruments of espousing them to him. 6. As the neck is the means of conveying food to the body; so they are the means of conveying spiritual food to souls from Christ: all spiritual food and nourishment is derived to the members from Christ, the head; and very frequently, through the ministry of the word: Christ gives his ministering servants light, knowledge, and understanding in gospel truths, that they may feed others therewith; he breaks the bread of life, and gives it to them, that they may give to every one their portion; as he took the loaves, and distributed to his disciples, and they to the multitude. Now this neck of the church may be compared to the tower of David.
The tower of David was either the strong hold of Zion, which he took from the Jebusites, and rebuilt; or some other tower, erected by him for an armoury, wherein his worthies or mighty men hung up their shields; such an one as the house of the forest of Lebanon, afterwards built by Solomon, was, where he put two hundred targets, and three hundred shields, all made of beaten gold; and therefore mention is made in Isaiah 22:8 of “the armor of the house of the forest.” Now the ministers of the gospel may be compared to David’s tower: the Lord says of Jeremy (Jer. 6:27), “I have set thee for a tower and for a fortress among my people.” (1.) They may be compared to the tower of David for its height; towers are usually built very high, and, no doubt, this tower of David’s was built so; Mr. Sandys says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant ministers are set in the highest post and place in Christ’s house; are called with the high calling of God, to the greatest work therein, and are endowed with the largest measures of gifts and graces for it, and ought to be highly esteemed of for their works” sake. (2.) For its erectness; towers are built erect, and for this reason the neck is compared to one; the beauty of the neck consisting in its straightness and uprightness; which may set forth the integrity and uprightness of ministers, both in doctrine and conversation: as Christ has counted them faithful, and put them into the ministry, and has put the word of reconciliation into their hands, so they will not let it go; but will hold fast the faithful word, whatever it cost them, or whatever be the consequence of it: moreover, they are as careful to hold it forth in their lives, and to exercise a flood conscience void of offense, both towards God and man. (3.) For its strength: towers, as they are built high and upright, so they are usually built strong; and no doubt but this tower of David’s was: the ministers of the gospel, like towers, are strong and immoveable, cannot be easily moved away from the hope of the gospel; bonds and imprisonment will not move them, nor death itself scare them from it; but, like strong towers and walls of brass, they stand the batteries of Satan and the world. (4.) Towers were built for defense, and so perhaps was this of David’s; ministers of the gospel are set for the defense of it; and they have been enabled so well to do it, that it has not been in the power of the enemy hitherto to take and destroy it. (5.) Sometimes they are built to watch in; thus we read of a watch tower, in Habakkuk 2:1 ministers of the gospel are represented as watchmen, whose work is to give warning of, and to prevent approaching danger, and to watch over and for the souls of men. (6.) This tower of David was built for an armory on which were hung a thousand bucklers, etc. this may intend that furniture which ministers have for their work; and that panopli>a, or whole armor of God, which they are supplied with out of the scriptures, to defend the gospel against all opposers. And so,
Secondly, By the church’s neck, which is compared to “the tower of David,” may be understood also the scriptures of truth; which, 1. As the neck is joined to the head, and being erect, discovers and makes it conspicuous; so the scriptures being near to Christ, point him out, lead and direct souls unto him; they hold him forth, and discover him to them; and therefore Christ exhorts us (John 5:39) to, “search the scriptures,” and for our encouragement declares, that they testify of him. 2. They are the means of conveying spiritual breath to souls: the words which Christ speaks, and when he speaks them to the soul, “they are spirit, and they are life;” and when attend. ed with an almighty power, they make “dry bones live,” and become the “savor of life unto life” to dead sinners. 3. They are the means of conveying spiritual food, as well as spiritual breath; as through the neck our breath is drawn, and food communicated to us, so through the scriptures we have spiritual breath and spiritual food; they supply us with that which is nourishing and satisfying, delightful and pleasant, sweeter than the “honey or the honey comb.” 4. As the neck is beautified with chains of gold; so are the scriptures bespangled with glorious truths and precious promises, where every truth is a golden link, and every promise a pearl, to a believing soul.
Now this neck of the church, the sacred scriptures, may very justly be represented by “the tower of David,” (1.) For height: the scriptures are an high tower; the truths and doctrines contained therein are sublime; they are out of sight, beyond the a each, and above the capacity of a natural man; they are things which the carnal eye hath not seen, the carnal-heart cannot conceive of, and which are only known, judged, valued, and esteemed by the spiritual man, to whom the Spirit of God has revealed these deep things; for there are heights and depths in the sacred volumes, which require an eagle’s eye and an angel’s heart. (2.) For strength, firmness, and immoveableness: Satan and his emissaries nave used all their art and cunning, and employed all their power and might to remove the scripture out of the world; but they have found it “a burdensome stone” unto them; “the gates of hell” and earth have not been able to” prevail against it;” it has stood, and ever will, immoveable as a rock, and impregnable as a tower. (3.) It is like David’s tower, “built for an armory, whereon hang a thousand bucklers, all shields of mighty men.” From hence are saints furnished with spiritual armor, [1.] To repel Satan’s temptations: when that enemy of souls set upon Christ in the wilderness, and threw his fiery darts and poisoned arrows at him; he defended himself, and vanquished the enemy with bucklers and shields, and the like pieces of armor taken out of his armory; he repelled and weakened the force of his temptations, by saying, at every assault of the tempter, “It is written,” so or so: and thus likewise believers are enabled to do more or less; there is no better weapon to engage with that enemy than “the sword of the spirit, which is the word of God;” neither is there a better storehouse, and magazine of spiritual armor, than the scriptures be; the reason why those young men, in 1 John 2:14, are said to “overcome the wicked one” is, because the word of God abode in them. [2.] To defend the gospel, and refute erroneous doctrines: thus Christ refuted the errors of the Pharisees concerning the law, and of the Sadducees concerning the resurrection from the dead, and proved the spirituality of the one, and confirmed the truth of the other by scripture testimonies: so Paul and Apollos mightily convinced the Jews, and proved from the scriptures, that Jesus was the Christ, the true Messiah; for, as in 2 Timothy 3:16, 17. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God,” every believer, and more especially a minister of Christ, “may be perfect, thoroughly furnished to every good work;” and particularly to defend truth, and refute error, for which he may be abundantly supplied out of this armory; for here “hang a thousand bucklers,” and these are “all shields of mighty” men;” which mighty men may use, and by which they may perform mighty actions, and do great exploits.
Thirdly, By the church’s neck, which as compared to the tower of David,” we may also understand the grace of faith; and, 1. As the neck is united to the head and members, so believers, being united to Christ, lay hold upon him by faith, and closely adhere to him; by faith Christ dwells in our hearts, and by faith we dwell in him, being one with him. 2. It bears up and exalts the head; there is no grace which brings that glory to Christ, and honors him, as this does; it is a soul-emptying, self-abasing, and Christ-exalting grace. 3. Through it are conveyed, and by it are derived from Christ, the head, all life, food, and nourishment to our souls; it is by faith we live on Christ, and receive life, and the comfortable supplies of it; all food and nourishment comes from Christ, the head, which faith receives and conveys unto us. 4. It is adorned with other graces and good works; the other grace of the Spirit, such as hope, fear, love, humility, patience, self-denial, etc. are like chains of gold about this neck; besides, there are also the fruits of righteousness which attend it, and make it look very beautiful and amiable. 5. It is like to the neck for erectness; it looks not downwards, but upwards to Christ, who is “the author and finisher” of it; it is attended with an humble boldness, an holy confidences and a becoming cheerfulness.
This may now be compared to “the tower of David, (1.) For its height: the author of this grace of faith is the most high God; it has its original from above; its object is Christ, who is “made higher than the heavens;” and to him it looks, on him it lives, in him it dwells; and is still pressing on toward “the mark, for the prize of the high calling of God in Christ Jesus.” (2.) It is like a tower builded for an armory: faith is the believer’s defense, his buckler and shield, whereby he is enabled “to quench the fiery darts” of Satan; faith makes use of God as its shield, being encouraged so to do, by the declaration of grace made to Abraham, Genesis 15:1. “Fear not, I am thy shield, and thy exceeding great reward.” Faith improves and makes use of every perfection in God, as a shield, his love, grace, power, faithfulness, etc. faith makes use of all God’s promises as such; there is never a promise in the gospel, but will serve for a buckler and shield for faith, which believers, at one time or another, have also used as such; but more especially, faith uses Christ as such, who is the believer’s sun and shield, and will give grace and glory to them, and will withhold no good thing from them: Christ indeed, rather than faith, is a storehouse and magazine of armor, whereon hang a thousand bucklers; in whom an inexhaustible, overflowing, and all-sufficient fullness of grace dwells: from whence faith is furnished with all sorts of graces and every needful piece of spiritual armor.
Chapter 4 Verse 5
Why two breasts are like two young roes that are twins, which feed among the lilies.
words contain the seventh and last particular instance of the church’s beauty; in which her breasts are compared to “two young roes,” very elegantly expressing the beauty of them; they are compared to “two young roes” for smallness, large breasts not being accounted handsome; to “young does that are twins,” because they are of equal size and bigness, not one larger and higher than the other, for that would be a deformity; and to “two young roes that feed among the lilies.” which are fat and plump, and so web expresses the fullness of them, they being not dry and empty breasts: such are sometimes called sororiantes as if they were sisters, being alike; and full and distended with milk, reach and join to, and as it were kiss each other as such; or, “two fawns, the twins of a doe:” providence, as Plutarch observes, has given to women two breasts, that, should they have twins, both might have a fountain of nourishment, and though the hind, for the most part, brings but one roe at a time; yet the philosopher observes there are some that bring twins. Now by the church’s breasts, we may understand either,
First, The ministers of the gospel. The Targum here makes mention of the Jews two Messiahs; which is a Talmudic fiction, and shews the work to be a later one than what is pretended: the words are thus paraphrased in it; “Thy two redeemers which shall redeem thee, Messiah the son of David, and Messiah the son of Ephraim, are like to Moses and Aaron, the sons of Jochebed, who are compared to two young toes that are twins; who, in their integrity, fed the people, the house of Israel, forty years in the wilderness, with manna and fatted fowls, and water of the well of Miriam.” And agreeable to this paraphrase, other Jewish, writers would have Moses and Aaron here intended, who suckled and fed the people of Israel, and as twins, were very like one another. But I think they may be much better applied to the ministers of the gospel; who impart the “sincere milk of the word” to persons; deliver the sweet, comfortable, and nourishing, doctrines of grace; which may be compared to milk out of the breasts, with which they feed them, as the apostles says (1 Cor. 3:2), “I have fed you with milk;” which is nourishing to new-born souls, suitable to their natures, and easily” digested by them. Now these breasts of the church, the ministers of the gospel, may be compared,
1st, To two young does, which are, 1. Loving and pleasant creatures; “let her be as the loving hind and pleasant roe,” (etc., Prov. 5:19), ministers of the gospel are loving and affection. ate to such souls more especially who are born again under their ministry, whom they feed with the milk of the word; they are as fond of them, and bear as great an affection to them, as the tender mother or nurse do to their sucking babes, according to what the apostle says (1 Thess. 2:7, 8). “But we were gentle among you, even as a nurse cherisheth her children; so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear to us;” than which nothing can be more passionately spoken, nor in a more lively manner represent that strong affection and tender love and regard that ministers shew to souls: moreover as they are as the loving hind unto those souls, so they are as the pleasant roe in their esteem; they love them, and are loved by them; they appear exceeding beautiful and lovely in the eyes of those to whom God has made them useful; for the very feet of them that bring glad tidings are beautiful to them. 2. Those creatures are sharp-sighted ones; ministers of the gospel, having their understandings opened, their judgments informed, and their souls led by the Spirit of God, into “the truth, as it is in Jesus,” have light, knowledge and penetration into the scriptures of truth, and are capable of directing and guiding the feet of, and shewing the way of salvation unto others. 3. They are swift creatures: thus the apostles and first ministers of the gospel, like young roes, ran, spread, and carried the gospel all over the Gentile world; “their sound went into all the earth, and their words unto the end of the world:” and it may also denote in general, how expedite and quick of dispatch ministers are in doing of their Lord’s work, notwithstanding a great many difficulties are in the way; yet, like young toes, they leap over these mountains, and skip over these hills, and are” not slothful in business, but fervent in spirit, serving the Lord.” 4. Here is only mention made of two young roes, and that to suit with the number of her breasts; and two breasts being sufficient for one person, denotes the sufficient number of ministers which Christ provides for his church: when he had sent out the twelve apostles, he afterwards sent out other seventy disciples, and these he sent out “two and two;” and so in all ages of the world, as he has removed some, he has sent others, and when there has been want of such workmen in his vineyard, he has prayed “the Lord of the harvest” to send forth more laborers; and as the fruit of his ascension and intercession, sufficient gifts have been given to a competent number of men to fit them for the ministry, for the good of his body, the church.
2dly, They are compared, not only to two young roes, but two young roes that are twins; which is expressive of their equal authority, joint commission, and harmony of doctrine, as has been already observed on verse 2.
3dly, They are compared to two young toes that “feed among the lilies; the lilies of the field,” for such there were (Matthew 6:28), and we sometimes read of harts and hinds being among lilies Now the lilies, among which the ministers of the gospel feed, are either, 1. The scriptures, which they make their principal study, and the main subject of their contemplation; here their own souls are delighted, comforted and instructed, and so become useful in comforting and instructing others; from hence they gather food for themselves, and being nourished with the wholesome words of faith and sound doctrine, they are capable of feeding others also. Or, 2. The saints: in what respects the people of God may be compared to lilies, has been shewn on chapter 2:2. among these the ministers of the gospel feed, and to these they break and impart the bread of life. 3. It may be observed, that it is where Christ himself feeds, as in chapter 2:16. The ministers of the gospel feed where Christ feeds, and Christ feeds where they do: the great end of the gospel-ministry is, not only that saints may have communion one with another, but also with their head, Christ Jesus: Would any therefore enjoy communion with Christ? Are any desirous of knowing where Christ feeds? he feeds where his ministers do, and that is among the lilies, in the congregation of the saints; it may serve then as a direction to such, to sit under a gospel-ministry. Or,
Secondly, We may understand by the church’s two breasts, the two Testaments, the Old and the New: A Jewish writer would have their two laws here intended, namely, the written law, and the oral law; the written law is that which was written on the two tables of stone; the oral law is what they imagine God gave to Moses by word of mouth, which he gave to Joshua, and so was handed down from one to another, and makes up the volume of their vain, unprofitable, and numerous traditions, called the Misnah: but it is much better applied by another of them to the two tables themselves, on which were written the ten commandments, five on one table, and five on the other; and so, like two young roes that are twins, answered one another: though the two Testaments, the Old and the New, seem to bid much fairer to be the sense of these words; which two breasts contain and impart the whole “sincere milk of the word,” and afford every thing that is nourishing and refreshing to believers; here is milk for babes, and meat for strong men; and, like “two young roes,” are exceeding pleasant and delightful to believers; they rejoice the heart, cheat the spirits, and fill the soul with an universal pleasure; and as two young roes that are twins are alike, there is an harmony and agreement between them: they look to one another as the two cherubim over the mercy-seat did. They agree, 1. In the person, office, and grace of Christ: the Old-Testament has said nothing concerning the Messiah, what he should be, do or suffer, but what the New Testament has fully confirmed and more clearly discovered: and the New. Testament says nothing of Christ, his person, office and grace, but what the Old bears a testimony to; and therefore, says Christ to the Jews (John 5:39), “search the scriptures,” that is, of the Old Testament; “for they are they which testify of me.” 2. They are alike in their doctrines; the doctrines concerning Christ’s person, the remission of sins by his blood, justification by his righteousness, etc. are the same in both Testaments, notwithstanding they were spoken at ‘sundry times,” and delivered in” divers manners;” though perhaps they are more clearly revealed in the one than in the other: the apostle Paul, that great asserter of the doctrines of grace under the New Testament, said no other firings than what Moses and the prophets said under the Old. 3. The promises and prophecies of the Old-Testament have their completion in the New; there was nothing promised to be done, or prophesied that should be, but what has been exactly fulfilled and brought to pass; neither is there scarcely any thing in the New Testament, but what was promised and prophesied of under the Old. 4. The types and figures of the old law are exactly answered in the New-Testament: the law was nothing else but a “shadow of good things to come;” the passover-lamb, the brazen serpent, the rock and manna, the Jewish sabbaths, sacrifices, new moon, washings and purifications, all prefigured and had their fulfillment in Christ Jesus. there is scarce any thing in the New-Testament, but what was typified under the Old; and nothing prefigured under the Old, but what has its completion in the New; and thus are they like two young roes that are twins: and they may also be said to be like roes that “feed among the lilies,” because they abound with the lilies of gospel promises and gospel-doctrines; these two fields are full of them; there are “exceeding great and, precious promises,” and heavenly and delightful truths, which make for the consolation, edification, and instruction of God’s people. Or,
Thirdly, By the church’s two breasts may be intended, the two ordinances of the gospel, baptism, and the Lord’s supper; which are not dry breasts, but the breasts of consolation, out of which believers suck and are satisfied; in the Lord’s supper, by faith they “eat the flesh,” and “drink the blood” of the Son of God, and feed upon the bruised and broken body of a crucified Jesus, and in so doing, receive much strength and nourishment; in the ordinance of baptism, they look to a buried and risen Jesus, behold the place where their Lord lay, “who was delivered for their offenses, and rose again for their justification;” and oftentimes go away, as the eunuch did, rejoicing: now these, like “two young roes,” are exceeding pleasant and delightful to believers, when they have the presence and Spirit of God with them, and the discoveries of his love unto them; for then are wisdom’s ways, “ways of pleasantness, and all her paths, paths of peace.” Again, like two roes that are twins, they are both instituted by Christ, both lead the faith of God’s children to him; they both require the same subjects, namely, believers, and ought to go inseparably together; he that has a right to the one, has an indubitate right to the other; and he that subjects to the one, should also to the other; for so did the first primitive Christians, who, as soon as converted, were baptized, and the same day joined themselves to the church, and steadfastly continued in holy fellowship and communion with it; a practice to be imitated and followed by us now. Moreover, these may be said to “feed among the lilies,” because they are all acknowledged, received, and submitted to by the saints, who are compared to lilies; who not only entertain them, but maintain and vindicate them against all opposers.
There are some who think by the church’s breasts are meant, love to God, and love to our neighbor, which are the two great commandments of the law; and therefore love is avid to be the “fulfilling of the law.” Now “we love God, because he first loved us,” and we love the saints, because they are loved with the same love, redeemed by the same blood as we are, have the same grace wrought in their hearts; as we ourselves have, and all as the fruit and effect of divine grace; and being thus filled with a sense of God’s love, they become very fruitful in good works, and, like “two young roes,” are exceeding pleasant and delightful to Christ; and therefore he says, in verse 10: “How fair is my love, my sister, my spouse,” etc. both to me and to my saints: and like two young roes that are twins, are wrought at one and the same time in the soul; bear a very great resemblance to each other in their natures, properties, and usefulness, and do inseparably go together; for where there is love to God, there will be love to the saints: for to say we love God, and do not love our brother, is a manifest contradiction, as the apostle John says, 1 John 4:20, “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” and these being fed by scripture-precepts and examples, grow and increase abundantly, like two young roes which are fat and plump, feeding among the lilies: but the other senses of the words before-mentioned seem better to agree with them.