mh_parser/vol_split/22 - Song of Solomon/Chapter 4.xml

<div2 id="Song.v" n="v" next="Song.vi" prev="Song.iv" progress="97.41%" title="Chapter IV">
<h2 id="Song.v-p0.1">S O N G   O F   S O L O M O
N.</h2>
<h3 id="Song.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Song.v-p1">In this chapter, I. Jesus Christ, having espoused
his church to himself (<scripRef id="Song.v-p1.1" osisRef="Bible:Song.3.11" parsed="|Song|3|11|0|0" passage="So 3:11"><i>ch.</i> iii.
11</scripRef>), highly commends her beauty in the several
expressions of it, concluding her fair, all fair, <scripRef id="Song.v-p1.2" osisRef="Bible:Song.4.1-Song.4.5" parsed="|Song|4|1|4|5" passage="So 4:1-5">ver. 1-5</scripRef> and again, <scripRef id="Song.v-p1.3" osisRef="Bible:Song.4.7" parsed="|Song|4|7|0|0" passage="So 4:7">ver. 7</scripRef>. II. He retires himself, and
invites her with him, from the mountains of terror to those of
delight, <scripRef id="Song.v-p1.4" osisRef="Bible:Song.4.6 Bible:Song.4.8" parsed="|Song|4|6|0|0;|Song|4|8|0|0" passage="So 4:6,8">ver. 6, 8</scripRef>. III. He
professes his love to her and his delight in her affection to him,
<scripRef id="Song.v-p1.5" osisRef="Bible:Song.4.9-Song.4.14" parsed="|Song|4|9|4|14" passage="So 4:9-14">ver. 9-14</scripRef>. IV. She
ascribes all she had that was valuable in her to him, and depends
upon the continued influence of his grace to make her more and more
acceptable to him, <scripRef id="Song.v-p1.6" osisRef="Bible:Song.4.15-Song.4.16" parsed="|Song|4|15|4|16" passage="So 4:15,16">ver. 15,
16</scripRef>.</p>
<scripCom id="Song.v-p1.7" osisRef="Bible:Song.4" parsed="|Song|4|0|0|0" passage="So 4" type="Commentary"/>
<scripCom id="Song.v-p1.8" osisRef="Bible:Song.4.1-Song.4.7" parsed="|Song|4|1|4|7" passage="So 4:1-7" type="Commentary"/><div class="Commentary" id="Bible:Song.4.1-Song.4.7">
<h4 id="Song.v-p1.9">The Beauty of the Church.</h4>
<p class="passage" id="Song.v-p2">1 Behold, thou <i>art</i> fair, my love; behold,
thou <i>art</i> fair; thou <i>hast</i> doves' eyes within thy
locks: thy hair <i>is</i> as a flock of goats, that appear from
mount Gilead.   2 Thy teeth <i>are</i> like a flock <i>of
sheep that are even</i> shorn, which came up from the washing;
whereof every one bear twins, and none <i>is</i> barren among them.
  3 Thy lips <i>are</i> like a thread of scarlet, and thy
speech <i>is</i> comely: thy temples <i>are</i> like a piece of a
pomegranate within thy locks.   4 Thy neck <i>is</i> like the
tower of David builded for an armoury, whereon there hang a
thousand bucklers, all shields of mighty men.   5 Thy two
breasts <i>are</i> like two young roes that are twins, which feed
among the lilies.   6 Until the day break, and the shadows
flee away, I will get me to the mountain of myrrh, and to the hill
of frankincense.   7 Thou <i>art</i> all fair, my love;
<i>there is</i> no spot in thee.</p>
<p class="indent" id="Song.v-p3">Here is, I. A large and particular account
of the beauties of the church, and of gracious souls on whom the
image of God is renewed, consisting <i>in the beauty of
holiness.</i> In general, he that is a competent judge of beauty,
whose <i>judgment,</i> we are sure, <i>is according to truth,</i>
and what all must subscribe to, he has said, <i>Behold, thou art
fair.</i> She had commended him, and called all about her to take
notice of his glories; and hereby she recommends herself to him,
gains his favour, and, in return for her respects, he calls to all
about him to take notice of her graces. Those that honour Christ he
will honour, <scripRef id="Song.v-p3.1" osisRef="Bible:1Sam.2.30" parsed="|1Sam|2|30|0|0" passage="1Sa 2:30">1 Sam. ii.
30</scripRef>.</p>
<p class="indent" id="Song.v-p4">1. He does not flatter her, nor design
hereby either to make her proud of herself or to court her praises
of him; but, (1.) It is to encourage her under her present
dejections. Whatever others thought of her, she was amiable in his
eyes. (2.) It is to teach her what to value herself upon, not any
external advantages (which would add nothing to her, and the want
of which would deprive her of nothing that was really excellent),
but upon the comeliness of grace which he had put upon her. (3.) It
is to invite others to think well of her too, and to join
themselves to her: "Thou art <i>my love,</i> thou lovest me and art
beloved of me, and therefore <i>thou art fair.</i>" All the beauty
of the saints is derived from him, and they shine by reflecting his
light; it is <i>the beauty of the Lord our God</i> that is <i>upon
us,</i> <scripRef id="Song.v-p4.1" osisRef="Bible:Ps.90.17" parsed="|Ps|90|17|0|0" passage="Ps 90:17">Ps. xc. 17</scripRef>. She was
espoused to him, and that made her beautiful. <i>Uxor fulget radiis
mariti</i>—<i>The spouse shines in her husband's rays.</i> It it
repeated, <i>Thou art fair,</i> and again, <i>Thou art fair,</i>
denoting not only the certainty of it, but the pleasure he took in
speaking of it.</p>
<p class="indent" id="Song.v-p5">2. As to the representation here made of
the beauty of the church, the images are certainly very bright, the
shades are strong, and the comparisons bold, not proper indeed to
represent any external beauty, for they were not designed to do so,
but <i>the beauty of holiness, the new man, the hidden man of the
heart, in that which is not corruptible.</i> Seven particulars are
specified, a number of perfection, for the church is enriched with
manifold graces by <i>the seven spirits</i> that <i>are before the
throne,</i> <scripRef id="Song.v-p5.1" osisRef="Bible:Rev.1.4 Bible:1Cor.1.5 Bible:1Cor.1.7" parsed="|Rev|1|4|0|0;|1Cor|1|5|0|0;|1Cor|1|7|0|0" passage="Re 1:4,1Co 1:5,7">Rev. i. 4; 1 Cor.
i. 5, 7</scripRef>.</p>
<p class="indent" id="Song.v-p6">(1.) Her <i>eyes.</i> A good eye
contributes much to a beauty: <i>Thou hast doves' eyes,</i> clear
and chaste, and often cast up towards heaven. It is not the eagle's
eye, that can face the sun, but the <i>dove's eye,</i> a humble,
modest, mournful eye, that is the praise of those whom Christ
loves. Ministers are the church's eyes (<scripRef id="Song.v-p6.1" osisRef="Bible:Isa.52.8" parsed="|Isa|52|8|0|0" passage="Isa 52:8">Isa. lii. 8</scripRef>, <i>thy watchmen shall see eye to
eye</i>); they must be like <i>doves' eyes,</i> harmless and
inoffensive (<scripRef id="Song.v-p6.2" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16">Matt. x. 16</scripRef>),
having their <i>conversation in the world in simplicity and godly
sincerity.</i> Wisdom and knowledge are the eyes of the new man;
they must be clear, but not haughty, <i>not exercised in things too
high for us.</i> When our aims and intentions are sincere and
honest, then we have <i>doves' eyes,</i> when we look not unto
<i>idols</i> (<scripRef id="Song.v-p6.3" osisRef="Bible:Ezek.18.6" parsed="|Ezek|18|6|0|0" passage="Eze 18:6">Ezek. xviii.
6</scripRef>), but have <i>our eyes ever towards the Lord,</i>
<scripRef id="Song.v-p6.4" osisRef="Bible:Ps.25.15" parsed="|Ps|25|15|0|0" passage="Ps 25:15">Ps. xxv. 15</scripRef>. The <i>doves'
eyes are within the locks,</i> which area as a shade upon them, so
that, [1.] They cannot fully see. As long as we are here in this
world we <i>know but in part,</i> for a hair hangs in our eyes;
<i>we cannot order our speech by reason of darkness;</i> death will
shortly cut those locks, and then we shall see all things clearly.
[2.] They cannot be fully seen, but as the stars through the thin
clouds. Some make it to intimate the bashfulness of her looks; she
suffers not her eyes to wander, but limits them with her locks.</p>
<p class="indent" id="Song.v-p7">(2.) Her <i>hair;</i> it is compared to
<i>a flock of goats,</i> which looked white, and were, on the top
of the mountains, like a fine head of hair; and the sight was more
pleasant to the spectator because the goats have not only gravity
from their beards, but they are <i>comely in going</i> (<scripRef id="Song.v-p7.1" osisRef="Bible:Prov.30.29" parsed="|Prov|30|29|0|0" passage="Pr 30:29">Prov. xxx. 29</scripRef>), but it was most
pleasant of all to the owner, much of whose riches consisted in his
flocks. Christ puts a value upon that in the church, and in
believers, which others make no more account of than of their hair.
He told his disciples that <i>the very hairs of their head were all
numbered,</i> as carefully as men number their flocks (<scripRef id="Song.v-p7.2" osisRef="Bible:Matt.10.30" parsed="|Matt|10|30|0|0" passage="Mt 10:30">Matt. x. 30</scripRef>), and that <i>not a hair
of their head should perish,</i> <scripRef id="Song.v-p7.3" osisRef="Bible:Luke.21.18" parsed="|Luke|21|18|0|0" passage="Lu 21:18">Luke
xxi. 18</scripRef>. Some by the <i>hair</i> here understand the
outward conversation of a believer, which ought to be comely, and
decent, and agreeable to the holiness of the heart. The apostle
opposes good works, such as become the professors of godliness, to
<i>the plaiting of the hair,</i> <scripRef id="Song.v-p7.4" osisRef="Bible:1Tim.2.9-1Tim.2.10" parsed="|1Tim|2|9|2|10" passage="1Ti 2:9,10">1
Tim. ii. 9, 10</scripRef>. Mary Magdalen's hair was beautiful when
she wiped the feet of Christ with it.</p>
<p class="indent" id="Song.v-p8">(3.) Her <i>teeth,</i> <scripRef id="Song.v-p8.1" osisRef="Bible:Song.4.2" parsed="|Song|4|2|0|0" passage="So 4:2"><i>v.</i> 2</scripRef>. Ministers are the church's teeth;
like nurses, they chew the meat for the babes of Christ. The
Chaldee paraphrase applies it to the priests and Levites, who fed
upon the sacrifices as the representatives of the people. Faith, by
which we feed upon Christ, meditation, by which we ruminate on the
word and chew the cud upon what we have heard, in order to the
digesting of it, are the teeth of the new man. These are here
compared to <i>a flock of sheep.</i> Christ called his disciples
and ministers a <i>little flock.</i> It is the praise of teeth to
be <i>even,</i> to be white, and kept clean, <i>like sheep from the
washing,</i> and to be firm and well fixed in the gums, and not
like sheep that cast their young; for so the word signifies which
we translate <i>barren.</i> It is the praise of ministers to be
even in mutual love and concord, to be pure and clean from all
moral pollutions, and to be fruitful, bringing forth souls to
Christ, and nursing his lambs.</p>
<p class="indent" id="Song.v-p9">(4.) Her <i>lips;</i> these are compared to
<i>a thread of scarlet,</i> <scripRef id="Song.v-p9.1" osisRef="Bible:Song.4.3" parsed="|Song|4|3|0|0" passage="So 4:3"><i>v.</i>
3</scripRef>. Red lips are comely, and a sign of health, as the
paleness of the lips is a sign of faintness and weakness; her
<i>lips</i> were the colour <i>of scarlet,</i> but thin <i>lips,
like a thread of scarlet.</i> The next words explain it: <i>Thy
speech is comely,</i> always with grace, <i>good,</i> and <i>to the
use of edifying,</i> which adds much to the beauty of a Christian.
When we praise God with <i>our lips, and with the mouth make
confession</i> of him <i>to salvation,</i> then they are as a
<i>thread of scarlet.</i> All our good works and good words must be
<i>washed in the blood of Christ,</i> dyed like the <i>scarlet
thread,</i> and then, and not till then, they are acceptable to
God. The Chaldee applies it to the chief priest, and his prayers
for Israel on the day of atonement.</p>
<p class="indent" id="Song.v-p10">(5.) Her <i>temples,</i> or cheeks, which
are here compared to <i>a piece of a pomegranate,</i> a fruit
which, when cut in two, has rich veins or specks in it, like a
blush in the face. Humility and modesty, blushing to lift up our
faces before God, blushing at the remembrance of sin and in a sense
of our unworthiness of the honour put upon us, will beautify us
very much in the eyes of Christ. The blushes of Christ's bride are
<i>within her locks,</i> which intimates (says Mr. Durham) that she
blushes when no other sees, and for that which none sees but God
and conscience; also that she seeks not to proclaim her humility,
but modestly covers that too; yet the evidences of all these, in a
tender walk, appear and are comely.</p>
<p class="indent" id="Song.v-p11">(6.) Her <i>neck;</i> this is here compared
to <i>the tower of David,</i> <scripRef id="Song.v-p11.1" osisRef="Bible:Song.4.4" parsed="|Song|4|4|0|0" passage="So 4:4"><i>v.</i>
4</scripRef>. This is generally applied to the grace of faith, by
which we are united to Christ, as the body is united to the head by
the neck; this <i>is like the tower of David,</i> furnishing us
with weapons of war, especially <i>bucklers</i> and <i>shields,</i>
as the soldiers were supplied with them out of that tower, for
<i>faith</i> is our <i>shield</i> (<scripRef id="Song.v-p11.2" osisRef="Bible:Eph.6.16" parsed="|Eph|6|16|0|0" passage="Eph 6:16">Eph. vi. 16</scripRef>): those that have it never want a
<i>buckler,</i> for God will compass them <i>with his favour as
with a shield.</i> When this <i>neck is like a tower,</i> straight,
and stately, and strong, a Christian goes on in his way, and works
with courage and magnanimity, and does not hang a drooping head,
and he does when faith fails. Some make the <i>shields of the
mighty men,</i> that are here said to hang up in <i>the tower of
David,</i> to be the monuments of the valour of David's worthies.
Their shields were preserved, to keep in remembrance them and their
heroic acts, intimating that it is a great encouragement to the
saints to hold up their heads, to see what great things the saints
in all ages have accomplished and won by faith. In <scripRef id="Song.v-p11.3" osisRef="Bible:Heb.11.1-Heb.11.40" parsed="|Heb|11|1|11|40" passage="Heb 11:1-40">Heb. xi.</scripRef> we have the <i>shields
of</i> the <i>mighty men</i> hung up, the exploits of believers and
the trophies of their victories.</p>
<p class="indent" id="Song.v-p12">(7.) Her <i>breasts;</i> these are <i>like
two young roes that are twins,</i> <scripRef id="Song.v-p12.1" osisRef="Bible:Song.4.5" parsed="|Song|4|5|0|0" passage="So 4:5"><i>v.</i> 5</scripRef>. The church's breasts are both for
ornament (<scripRef id="Song.v-p12.2" osisRef="Bible:Ezek.16.7" parsed="|Ezek|16|7|0|0" passage="Eze 16:7">Ezek. xvi. 7</scripRef>) and
for use; they are the <i>breasts of her consolation</i> ( <scripRef id="Song.v-p12.3" osisRef="Bible:Isa.66.11" parsed="|Isa|66|11|0|0" passage="Isa 66:11">Isa. lxvi. 11</scripRef>), as she is said to
<i>suck the breasts of kings,</i> <scripRef id="Song.v-p12.4" osisRef="Bible:Isa.60.16" parsed="|Isa|60|16|0|0" passage="Isa 60:16">Isa. lx. 16</scripRef>. Some apply these to the two
Testaments; others to the two sacraments, the seals of the covenant
of grace; others to ministers, who are to be spiritual nurses to
the children of God and to give out to them the <i>sincere milk of
the word, that they may grow thereby,</i> and, in order to that,
are themselves to <i>feed among the lilies</i> where Christ feeds
(<scripRef id="Song.v-p12.5" osisRef="Bible:Song.2.16" parsed="|Song|2|16|0|0" passage="So 2:16"><i>ch.</i> ii. 16</scripRef>), that
they may be to the babes of the church as full breasts. Or the
breasts of a believer are his love to Christ, which he is pleased
with, as a tender husband is with the affections of his wife, who
is therefore said to be to him <i>as the loving hind and the
pleasant roe,</i> because <i>her breasts satisfy him at all
times,</i> <scripRef id="Song.v-p12.6" osisRef="Bible:Prov.5.19" parsed="|Prov|5|19|0|0" passage="Pr 5:19">Prov. v. 19</scripRef>. This
includes also his edifying others and communicating grace to them,
which adds much to a Christian's beauty.</p>
<p class="indent" id="Song.v-p13">II. The bridegroom's resolution hereupon to
retire <i>to the mountain of myrrh</i> (<scripRef id="Song.v-p13.1" osisRef="Bible:Song.4.6" parsed="|Song|4|6|0|0" passage="So 4:6"><i>v.</i> 6</scripRef>) and there to make his residence.
This <i>mountain of myrrh</i> is supposed to signify Mount Moriah,
on which the temple was built, where incense was daily burnt to the
honour of God. Christ was so pleased with the beauty of his church
that he chose this to be his rest for ever; here he will dwell
<i>till the day break and the shadows flee away.</i> Christ's
parting promise to his disciples, as the representatives of the
church, answer to this: <i>Lo, I am with you always, even to the
end of the world.</i> Where the ordinances of God are duly
administered there Christ will be, and there we must meet him at
the door of the tabernacle of meeting. Some make these to be the
words of the spouse, either modestly ashamed of the praises given
her, and willing to get out of the hearing of them, or desirous to
be constant to the holy hill, not doubting but there to find
suitable and sufficient succour and relief in all her straits, and
there to cast anchor, and wish for the day, which, at the time
appointed, would <i>break and the shadows flee away.</i> The holy
hill (as some observe) is here called both a <i>mountain of
myrrh,</i> which is bitter, and a <i>hill of frankincense,</i>
which is sweet, for there we have occasion both to mourn and
rejoice; repentance is a bitter sweet. But in heaven it will be all
frankincense, and no myrrh. Prayer is compared to incense, and
Christ will meet his praying people and will bless them.</p>
<p class="indent" id="Song.v-p14">III. His repeated commendation of the
beauty of the spouse (<scripRef id="Song.v-p14.1" osisRef="Bible:Song.4.7" parsed="|Song|4|7|0|0" passage="So 4:7"><i>v.</i>
7</scripRef>): <i>Thou art all fair, my love.</i> He had said
(<scripRef id="Song.v-p14.2" osisRef="Bible:Song.4.1" parsed="|Song|4|1|0|0" passage="So 4:1"><i>v.</i> 1</scripRef>), <i>Thou art
fair;</i> but here he goes further, and, in review of the
particulars, as of those of the creation, he pronounces <i>all very
good:</i> "<i>Thou art all fair, my love;</i> thou art all over
beautiful, and there is nothing amiss in thee, and thou hast all
beauties in thee; thou art <i>sanctified wholly</i> in every part;
<i>all things have become new</i> (<scripRef id="Song.v-p14.3" osisRef="Bible:2Cor.5.17" parsed="|2Cor|5|17|0|0" passage="2Co 5:17">2
Cor. v. 17</scripRef>); there is not only a new face and a new
name, but a new man, a new nature; <i>there is no spot in thee,</i>
as far as thou art renewed." The spiritual sacrifices must be
without blemish. <i>There is no spot</i> but such as is often the
spot of God's children, none of the leopard's spots. The church,
when Christ shall present it to himself a glorious church, will be
altogether <i>without spot or wrinkle,</i> <scripRef id="Song.v-p14.4" osisRef="Bible:Eph.5.27" parsed="|Eph|5|27|0|0" passage="Eph 5:27">Eph. v. 27</scripRef>.</p>
</div><scripCom id="Song.v-p14.5" osisRef="Bible:Song.4.8-Song.4.14" parsed="|Song|4|8|4|14" passage="So 4:8-14" type="Commentary"/><div class="Commentary" id="Bible:Song.4.8-Song.4.14">
<h4 id="Song.v-p14.6">The Love of Christ to the
Church.</h4>
<p class="passage" id="Song.v-p15">8 Come with me from Lebanon, <i>my</i> spouse,
with me from Lebanon: look from the top of Amana, from the top of
Shenir and Hermon, from the lions' dens, from the mountains of the
leopards.   9 Thou hast ravished my heart, my sister,
<i>my</i> spouse; thou hast ravished my heart with one of thine
eyes, with one chain of thy neck.   10 How fair is thy love,
my sister, <i>my</i> spouse! how much better is thy love than wine!
and the smell of thine ointments than all spices!   11 Thy
lips, O <i>my</i> spouse, drop <i>as</i> the honeycomb: honey and
milk <i>are</i> under thy tongue; and the smell of thy garments
<i>is</i> like the smell of Lebanon.   12 A garden inclosed
<i>is</i> my sister, <i>my</i> spouse; a spring shut up, a fountain
sealed.   13 Thy plants <i>are</i> an orchard of pomegranates,
with pleasant fruits; camphire, with spikenard,   14 Spikenard
and saffron; calamus and cinnamon, with all trees of frankincense;
myrrh and aloes, with all the chief spices:</p>
<p class="indent" id="Song.v-p16">These are still the words of Christ to his
church, expressing his great esteem of her and affection to her,
the opinion he had of her beauty and excellency, the desire he had
of, and the delight he had in, her converse and society. And so
ought men to love their wives as Christ loves the church, and takes
pleasure in it as if it were spotless and had no fault, when yet it
is compassed with infirmity. Now, observe here,</p>
<p class="indent" id="Song.v-p17">I. The endearing names and titles by which
he calls her, to express his love to her, to assure her of it, and
to engage and excite her love to him. Twice here he calls her <i>My
spouse</i> (<scripRef id="Song.v-p17.1" osisRef="Bible:Song.4.8 Bible:Song.4.11" parsed="|Song|4|8|0|0;|Song|4|11|0|0" passage="So 4:8,11"><i>v.</i> 8,
11</scripRef>) and three times <i>My sister, my spouse,</i>
<scripRef id="Song.v-p17.2" osisRef="Bible:Song.4.9-Song.4.10 Bible:Song.4.12" parsed="|Song|4|9|4|10;|Song|4|12|0|0" passage="So 4:9,10,12"><i>v.</i> 9, 10, 12</scripRef>.
Mention was made (<scripRef id="Song.v-p17.3" osisRef="Bible:Song.3.11" parsed="|Song|3|11|0|0" passage="So 3:11"><i>ch.</i> iii.
11</scripRef>) of <i>the day of his espousals,</i> and, after that,
she is called his <i>spouse,</i> not before. Note, There is a
marriage-covenant between Christ and his church, between Christ and
every true believer. Christ calls his church his <i>spouse,</i> and
his calling her so makes her so. "I have betrothed thee unto me for
ever; and, as the bridegroom rejoices over the bride, so shall thy
God rejoice over thee." He is not ashamed to own the relation, but,
as becomes a kind and tender husband, he speaks affectionately to
her, and calls her his <i>spouse,</i> which cannot but strongly
engage her to be faithful to him. Nay, because no one relation
among men is sufficient to set forth Christ's love to his church,
and to show that all this must be understood spiritually, he owns
her in two relations, which among men are incompatible, <i>My
sister, my spouse.</i> Abraham's saying of Sarah, <i>She is my
sister,</i> was interpreted as a denying of her to be his wife; but
Christ's church is to him both a <i>sister</i> and a <i>spouse,</i>
as <scripRef id="Song.v-p17.4" osisRef="Bible:Matt.12.50" parsed="|Matt|12|50|0|0" passage="Mt 12:50">Matt. xii. 50</scripRef>, a
<i>sister and mother.</i> His calling her <i>sister</i> is grounded
upon his taking our nature upon him in his incarnation, and his
making us partakers of his nature in our sanctification. He clothed
himself with a <i>body</i> (<scripRef id="Song.v-p17.5" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14">Heb. ii.
14</scripRef>), and he clothes believers with his <i>Spirit</i>
(<scripRef id="Song.v-p17.6" osisRef="Bible:1Cor.6.17" parsed="|1Cor|6|17|0|0" passage="1Co 6:17">1 Cor. vi. 17</scripRef>), and so
they become his <i>sisters.</i> They are children of God his Father
(<scripRef id="Song.v-p17.7" osisRef="Bible:2Cor.6.18" parsed="|2Cor|6|18|0|0" passage="2Co 6:18">2 Cor. vi. 18</scripRef>) and so they
become his <i>sisters;</i> he that sanctifies, and those that are
sanctified, are all of one (<scripRef id="Song.v-p17.8" osisRef="Bible:Heb.2.11" parsed="|Heb|2|11|0|0" passage="Heb 2:11">Heb. ii.
11</scripRef>); and he owns them, and loves them, as his
sisters.</p>
<p class="indent" id="Song.v-p18">II. The gracious call he gives her to come
along with him as a faithful bride, that must forget her own people
and her father's house, and leave all to cleave to him. <i>Ubi tu
Caius, ibi ego Caia</i>—<i>Where thou Caius art, I Caia will be.
Come with me from Lebanon,</i> <scripRef id="Song.v-p18.1" osisRef="Bible:Song.4.8" parsed="|Song|4|8|0|0" passage="So 4:8"><i>v.</i>
8</scripRef>.</p>
<p class="indent" id="Song.v-p19">1. It is a precept; so we take it, like
that (<scripRef id="Song.v-p19.1" osisRef="Bible:Song.2.10 Bible:Song.2.13" parsed="|Song|2|10|0|0;|Song|2|13|0|0" passage="So 2:10,13"><i>ch.</i> ii. 10,
13</scripRef>), <i>Rise up, and come away.</i> All that have by
faith come to Christ must come with Christ, in holy obedience to
him and compliance with him. Being joined to him, we must walk with
him. This is his command to us daily: "<i>Come with me, my
spouse;</i> come with me to God as a Father; come with me onward,
heavenward; come forward with me; come up with me; <i>come with me
from Lebanon, from the top of Amana, from the lions' dens.</i>"
These mountains are to be considered, (1.) As seemingly delightful
places. Lebanon is called <i>that goodly mountain,</i> <scripRef id="Song.v-p19.2" osisRef="Bible:Deut.3.25" parsed="|Deut|3|25|0|0" passage="De 3:25">Deut. iii. 25</scripRef>. We read of the <i>glory
of Lebanon</i> (<scripRef id="Song.v-p19.3" osisRef="Bible:Isa.35.2" parsed="|Isa|35|2|0|0" passage="Isa 35:2">Isa. xxxv.
2</scripRef>) and its goodly smell, <scripRef id="Song.v-p19.4" osisRef="Bible:Hos.14.6" parsed="|Hos|14|6|0|0" passage="Ho 14:6">Hos. xiv. 6</scripRef>. We read of the pleasant <i>dew of
Hermon</i> (<scripRef id="Song.v-p19.5" osisRef="Bible:Ps.133.3" parsed="|Ps|133|3|0|0" passage="Ps 133:3">Ps. cxxxiii. 3</scripRef>)
and the <i>joy of Hermon</i> (<scripRef id="Song.v-p19.6" osisRef="Bible:Ps.89.12" parsed="|Ps|89|12|0|0" passage="Ps 89:12">Ps.
lxxxix. 12</scripRef>); and we may suppose the other mountains here
mentioned to be pleasant ones, and so this is Christ's call to his
spouse to come off from the world, all its products, all its
pleasures, to sit loose to all the delights of sense. All those
must do so that would come with Christ; they must take their
affections off from all present things; yea, though they be placed
at the upper end of the world, on <i>the top of Amana</i> and
<i>the top of Shenir,</i> though they enjoy the highest
satisfactions the creature can propose to give, yet they must
<i>come away</i> from them all, and live above the tops of the
highest hills on earth, that they may have <i>their conversation in
heaven. Come from</i> those mountains, to go along with Christ to
the holy mountain, the <i>mountain of myrrh,</i> <scripRef id="Song.v-p19.7" osisRef="Bible:Song.4.6" parsed="|Song|4|6|0|0" passage="So 4:6"><i>v.</i> 6</scripRef>. Even while we have our residence
on these mountains, yet we must look for them, look above them.
Shall we <i>lift up our eyes to the hills?</i> No; <i>our help
comes from the Lord,</i> <scripRef id="Song.v-p19.8" osisRef="Bible:Ps.121.1-Ps.121.2" parsed="|Ps|121|1|121|2" passage="Ps 121:1,2">Ps. cxxi.
1, 2</scripRef>. We must look beyond them, to <i>the things that
are not seen</i> (as these high hills are), that <i>are
eternal.</i> <i>From the tops of Shenir and Hermon,</i> which were
on the other side Jordan, as from Pisgah, they could see the land
of Canaan; from this world we must look forward to the better
country. (2.) They are to be considered as really dangerous. These
hills indeed are pleasant enough, but there are in them <i>lions'
dens;</i> they are <i>mountains of the leopards,</i> mountains of
prey, though they seem <i>glorious and excellent,</i> <scripRef id="Song.v-p19.9" osisRef="Bible:Ps.76.4" parsed="|Ps|76|4|0|0" passage="Ps 76:4">Ps. lxxvi. 4</scripRef>. Satan, that <i>roaring
lion,</i> in the <i>prince of this world;</i> in the things of it
he lies in wait to devour. On the tops of these mountains there are
many dangerous temptations to those who would take up their
residence in them; and therefore <i>come with me from</i> them; let
us not set our hearts upon the things of this world, and then they
can do us no hurt. <i>Come with me from</i> the temples of
idolaters, and the societies of wicked people (so some understand
it); <i>come out from among them, and be you separate. Come
from</i> under the dominion of your own lusts, which are as
<i>lions</i> and <i>leopards,</i> fierce upon us, and making us
fierce.</p>
<p class="indent" id="Song.v-p20">2. It may be taken as a promise: Thou shalt
<i>come with me from Lebanon, from the lions' dens;</i> that is,
(1.) "Many shall be brought home to me, as living members of the
church, from every point, from Lebanon in the north, Amana in the
west, Hermon in the east, Shenir in the south, from all parts, to
<i>sit down with Abraham, Isaac, and Jacob,</i>" <scripRef id="Song.v-p20.1" osisRef="Bible:Matt.8.11" parsed="|Matt|8|11|0|0" passage="Mt 8:11">Matt. viii. 11</scripRef>. See <scripRef id="Song.v-p20.2" osisRef="Bible:Isa.49.11-Isa.49.12" parsed="|Isa|49|11|49|12" passage="Isa 49:11,12">Isa. xlix. 11, 12</scripRef>. Some <i>from the tops
of</i> these mountains, some of the great men of this world, shall
give themselves to Christ. (2.) The church shall be delivered from
her persecutors, in due time; though now she <i>dwells among
lions</i> (<scripRef id="Song.v-p20.3" osisRef="Bible:Ps.57.4" parsed="|Ps|57|4|0|0" passage="Ps 57:4">Ps. lvii. 4</scripRef>),
Christ will take her with himself from among their dens.</p>
<p class="indent" id="Song.v-p21">III. The great delight Christ takes in his
church and in all believers. He delights in them,</p>
<p class="indent" id="Song.v-p22">1. As in an agreeable bride, <i>adorned for
her husband</i> (<scripRef id="Song.v-p22.1" osisRef="Bible:Rev.21.2" parsed="|Rev|21|2|0|0" passage="Re 21:2">Rev. xxi.
2</scripRef>), who <i>greatly desires her beauty,</i> <scripRef id="Song.v-p22.2" osisRef="Bible:Ps.45.11" parsed="|Ps|45|11|0|0" passage="Ps 45:11">Ps. xlv. 11</scripRef>. No expressions of love
can be more passionate than these here, in which Christ manifests
his affection to his church; and yet that great proof of his love,
his dying for it, that he might present it to himself a glorious
church, goes far beyond them all. A spouse so dearly bought and
paid for could not but be dearly loved. Such a price being given
for her, a high value must needs be put upon her accordingly; and
both together may well set us a wondering at <i>the height and
depth, and length and breadth, of the love of Christ, which
surpasses knowledge,</i> that love in which he <i>gave himself for
us</i> and gives himself to us. Observe, (1.) How he is affected
towards his spouse: <i>Thou hast ravished my heart;</i> the word is
used only here. <i>Thou hast hearted me,</i> or <i>Thou has
unhearted me.</i> New words are coined to express the
inexpressibleness of Christ's surprising love to his church; and
the strength of that love is set forth by that which is a weakness
in men, the being so much in love with one object as to be
heartless to every thing else. This may refer to that love which
Christ had to the chosen remnant, before the worlds were, when
<i>his delights were with the sons of men</i> (<scripRef id="Song.v-p22.3" osisRef="Bible:Prov.8.31" parsed="|Prov|8|31|0|0" passage="Pr 8:31">Prov. viii. 31</scripRef>), that first love, which
brought him from heaven to earth, to <i>seek and save</i> them at
such vast expense, yet including the complacency he takes in them
when he has brought them to himself. Note, Christ's heart is upon
his church; so it has appeared all along. His treasure is in it; it
is his <i>peculiar treasure</i> (<scripRef id="Song.v-p22.4" osisRef="Bible:Exod.19.5" parsed="|Exod|19|5|0|0" passage="Ex 19:5">Exod.
xix. 5</scripRef>); and therefore there his heart is also. "Never
was love like unto the love of Christ, which made him even mindless
of himself, when he emptied himself of his glory, and despised all
shame and pain, for our sakes. The wound of love towards us, which
he had from eternity in himself, made him neglect all the wounds
and reproaches of the cross;" so Bishop Reynolds. Thus let us love
him. (2.) What it is that thus affects him with delight. [1.] The
regard she has to him: <i>Thou hast ravished my heart with one of
thy eyes,</i> those <i>doves' eyes,</i> clear and chaste (which
were commended, <scripRef id="Song.v-p22.5" osisRef="Bible:Song.4.1" parsed="|Song|4|1|0|0" passage="So 4:1"><i>v.</i> 1</scripRef>),
with one glance of those eyes. Christ is wonderfully pleased with
those that look unto him as their Saviour, and through the eye of
faith dart their affections to him, above any rival whatsoever, and
whose <i>eyes are ever towards him;</i> he is soon aware of the
first look of a soul towards him and meets it with his favours.
[2.] The ornaments she has from him, that is, the obedience she
yields to him, for that is the <i>chain of her neck,</i> the graces
that enrich her soul, which are connected as links in chain, the
exercise of these graces in a conversation which adorns both
herself and the doctrine of Jesus Christ, which she professes to
believe (as a gold chain is an ornament to persons of quality), and
an entire submission to the commanding power of his love. Having
shaken off the <i>bands of our neck,</i> by which we were tied to
this world (<scripRef id="Song.v-p22.6" osisRef="Bible:Isa.52.2" parsed="|Isa|52|2|0|0" passage="Isa 52:2">Isa. lii. 2</scripRef>),
and <i>the yoke of our transgressions,</i> we are bound with the
<i>cords of love,</i> as <i>chains of gold,</i> to Jesus Christ,
and our necks are brought under his sweet and easy yoke, to drawn
in it. This recommends us to Jesus Christ, for this is that true
wisdom which, in his account, is <i>an ornament of grace unto the
head and chains about the neck,</i> <scripRef id="Song.v-p22.7" osisRef="Bible:Prov.1.9" parsed="|Prov|1|9|0|0" passage="Pr 1:9">Prov. i. 9</scripRef>. [3.] The affection she has for him:
<i>How fair is thy love!</i> how beautiful is it! Not only thy love
itself, but all the fruits and products of it, its working in the
heart, its works in the life. How well does it become a believer
thus to love Christ, and what a pleasure does Christ take in it!
Nothing recommends us to Christ as this does. <i>How much better is
thy love than wine,</i> than all the wine that was poured out to
the Lord in the drink-offerings! Hence the fruit of the vine is
said to <i>cheer God and man,</i> <scripRef id="Song.v-p22.8" osisRef="Bible:Judg.9.13" parsed="|Judg|9|13|0|0" passage="Jdg 9:13">Judges ix. 13</scripRef>. She had said of Christ's love,
<i>It is better than wine</i> (<scripRef id="Song.v-p22.9" osisRef="Bible:Song.1.2" parsed="|Song|1|2|0|0" passage="So 1:2"><i>ch.</i> i. 2</scripRef>), and now Christ says so of
hers; there is nothing lost by praising Christ, nor will he be
behindhand with his friends in kindness. [4.] The ointments, the
odours wherewith she is perfumed, the gifts and graces of the
Spirit, her good works, which are <i>an odour of a sweet smell, a
sacrifice acceptable, well-pleasing to God,</i> <scripRef id="Song.v-p22.10" osisRef="Bible:Phil.4.18" parsed="|Phil|4|18|0|0" passage="Php 4:18">Phil. iv. 18</scripRef>. <i>The smell of thy
ointment</i> is better <i>than all spices,</i> such as the queen of
Sheba presented to Solomon, camel-loads of them (<scripRef id="Song.v-p22.11" osisRef="Bible:1Kgs.10.2" parsed="|1Kgs|10|2|0|0" passage="1Ki 10:2">1 Kings x. 2</scripRef>), or, rather, than all the
spices that were used in compounding the holy incense which was
burned daily on the golden altar. Love and obedience to God are
more pleasing to Christ than sacrifice or incense. <i>The smell of
her garments</i> too, the visible profession she makes of religion,
and relation to Christ, before men, and wherein she appears to the
world, this is very grateful to Christ, as <i>the smell of
Lebanon.</i> Christ having put upon his spouse the <i>white
raiment</i> of his own righteousness (<scripRef id="Song.v-p22.12" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii. 18</scripRef>), and <i>the righteousness of
saints</i> (<scripRef id="Song.v-p22.13" osisRef="Bible:Rev.19.8" parsed="|Rev|19|8|0|0" passage="Re 19:8">Rev. xix. 8</scripRef>),
and this perfumed with holy joy and comfort, he is well pleased
with it. [5.] Her words, both in her devotion to God and her
discourses with men (<scripRef id="Song.v-p22.14" osisRef="Bible:Song.4.11" parsed="|Song|4|11|0|0" passage="So 4:11"><i>v.</i>
11</scripRef>): <i>Thy lips O my spouse! drop as the honeycomb,</i>
drop that which is very sweet, and drop it freely and plentifully.
If what God speaks to us be <i>sweeter</i> to us <i>than the honey
and the honeycomb</i> (<scripRef id="Song.v-p22.15" osisRef="Bible:Ps.19.10" parsed="|Ps|19|10|0|0" passage="Ps 19:10">Ps. xix.
10</scripRef>), what we say to him in prayer and praise shall also
be pleasing to him: <i>Sweet is thy voice.</i> And if <i>out of a
good treasure</i> in the <i>heart</i> we <i>bring forth good
things,</i> if our <i>speech be always with grace,</i> if our
<i>lips use knowledge aright,</i> if they <i>disperse
knowledge,</i> they then, in Christ's account, even <i>drop the
honeycomb,</i> out-drop it. <i>Honey and milk</i> (the two staple
commodities of Canaan) <i>are under thy tongue;</i> that is, in thy
heart, not only reserved there for thy own use as a sweet morsel
for thyself, but ready there for the use of others. In the word of
God there is sweet and wholesome nourishment, milk for babes, honey
for those that are grown up. Christ is well-pleased with those that
are full of his word.</p>
<p class="indent" id="Song.v-p23">2. As in a pleasant garden. And well may a
very great delight be compared to the delight taken in a garden,
when the happiness of Adam in innocency was represented by the
putting of him into a garden, a garden of pleasure. This comparison
is pursued, <scripRef id="Song.v-p23.1" osisRef="Bible:Song.4.12-Song.4.14" parsed="|Song|4|12|4|14" passage="So 4:12-14"><i>v.</i>
12-14</scripRef>. The church is fitly compared to a <i>garden,</i>
to a garden which, as was usual, had <i>a fountain</i> in it. Where
Solomon made himself <i>gardens</i> and <i>orchards</i> he made
himself <i>pools of water</i> (<scripRef id="Song.v-p23.2" osisRef="Bible:Eccl.2.5-Eccl.2.6" parsed="|Eccl|2|5|2|6" passage="Ec 2:5,6">Eccl.
ii. 5, 6</scripRef>), not only for curiosity and diversion, in
water-works, but for use, to <i>water the gardens.</i> Eden was
<i>well watered,</i> <scripRef id="Song.v-p23.3" osisRef="Bible:Gen.2.10 Bible:Gen.13.10" parsed="|Gen|2|10|0|0;|Gen|13|10|0|0" passage="Ge 2:10,13:10">Gen. ii. 10;
xiii. 10</scripRef>. Observe, (1.) The peculiarity of this garden:
It is <i>a garden enclosed,</i> a paradise separated from the
common earth. It is appropriated to God; he has <i>set it apart for
himself;</i> Israel is God's portion, the lot of his inheritance.
It is enclosed for secresy; the saints are God's hidden ones,
therefore <i>the world knows them not;</i> Christ walks in his
garden unseen. It is enclosed for safety; a hedge of protection is
made about it, which all the powers of darkness cannot either find
or make a gap in. God's vineyard is <i>fenced</i> (<scripRef id="Song.v-p23.4" osisRef="Bible:Isa.5.2" parsed="|Isa|5|2|0|0" passage="Isa 5:2">Isa. v. 2</scripRef>); there is a wall about it,
a wall of fire. It has a spring in it, and a fountain, but it is
<i>a spring shut up</i> and <i>a fountain sealed,</i> which sends
its streams <i>abroad</i> (<scripRef id="Song.v-p23.5" osisRef="Bible:Prov.5.16" parsed="|Prov|5|16|0|0" passage="Pr 5:16">Prov. v.
16</scripRef>), but is itself carefully locked up, that it may not
by any injurious hand be muddied or polluted. The souls of
believers are as <i>gardens enclosed;</i> grace in them is as <i>a
spring shut up</i> there in <i>the hidden man of the heart,</i>
where the water that Christ gives is <i>a well of living water,</i>
<scripRef id="Song.v-p23.6" osisRef="Bible:John.4.14 Bible:John.7.38" parsed="|John|4|14|0|0;|John|7|38|0|0" passage="Joh 4:14,7:38">John iv. 14; vii. 38</scripRef>.
The Old-Testament church was <i>a garden enclosed</i> by the
partition wall of the ceremonial law. The Bible was then a
<i>spring shut up</i> and <i>a fountain sealed;</i> it was confined
to one nation; but now the wall of separation is removed, the
gospel preached to every nation, and <i>in Jesus Christ there is
neither Greek nor Jew.</i> (2.) The products of this garden. It is
as the garden of Eden, where <i>the Lord God made to grow every
tree that is pleasant to the sight and good for food,</i> <scripRef id="Song.v-p23.7" osisRef="Bible:Gen.2.9" parsed="|Gen|2|9|0|0" passage="Ge 2:9">Gen. ii. 9</scripRef>. <i>Thy plants,</i> or
plantations, <i>are an orchard of pomegranates with pleasant
fruits,</i> <scripRef id="Song.v-p23.8" osisRef="Bible:Song.4.13" parsed="|Song|4|13|0|0" passage="So 4:13"><i>v.</i> 13</scripRef>. It
is not like <i>the vineyard of the man void of understanding,</i>
that was <i>all grown over with thorns and nettles;</i> but here
are <i>fruits, pleasant fruits, all trees of frankincense,</i> and
<i>all the chief spices,</i> <scripRef id="Song.v-p23.9" osisRef="Bible:Song.4.14" parsed="|Song|4|14|0|0" passage="So 4:14"><i>v.</i>
14</scripRef>. Here is a great plenty of fruits and great variety,
nothing wanting which might either beautify or enrich this garden,
might make it either delightful or serviceable to its great Lord.
Every thing here is the best of the kind. Their <i>chief spices</i>
were much more valuable, because much more durable, than the
choicest of our flowers. Solomon was a great master in botany as
well as other parts of natural philosophy; he treated largely of
trees (<scripRef id="Song.v-p23.10" osisRef="Bible:1Kgs.4.33" parsed="|1Kgs|4|33|0|0" passage="1Ki 4:33">1 Kings iv. 33</scripRef>), and
perhaps had reference to some specific qualities of the fruits here
specified, which made them very fit for the purpose for which he
alludes to them; but we must be content to observe, in general, the
saints in the church, and graces in the saints, are very fitly
compared to these <i>fruits and spices;</i> for, [1.] They are
planted, and do not grow of themselves; <i>the trees of
righteousness</i> are the <i>planting of the Lord</i> (<scripRef id="Song.v-p23.11" osisRef="Bible:Isa.61.3" parsed="|Isa|61|3|0|0" passage="Isa 61:3">Isa. lxi. 3</scripRef>); grace springs from an
incorruptible seed. [2.] They are precious and of high value; hence
we read of the <i>precious sons of Zion</i> and their <i>precious
faith;</i> they are <i>plants of renown.</i> [3.] They are
pleasant, and of a sweet savour to God and man, and, as strong
aromatics, diffuse their fragrancy. [4.] They are profitable and of
great use. Saints are the blessings of this earth, and their graces
are their riches, with which they trade as the merchants of the
east with their spices. [5.] They are permanent, and will be
preserved to good purpose, when flowers are withered and good for
nothing. Grace, ripened into glory, will last for ever.</p>
</div><scripCom id="Song.v-p23.12" osisRef="Bible:Song.4.15-Song.4.16" parsed="|Song|4|15|4|16" passage="So 4:15-16" type="Commentary"/><div class="Commentary" id="Bible:Song.4.15-Song.4.16">
<h4 id="Song.v-p23.13">The Love of the Church to
Christ.</h4>
<p class="passage" id="Song.v-p24">15 A fountain of gardens, a well of living
waters, and streams from Lebanon.   16 Awake, O north wind;
and come, thou south; blow upon my garden, <i>that</i> the spices
thereof may flow out. Let my beloved come into his garden, and eat
his pleasant fruits.</p>
<p class="indent" id="Song.v-p25">These seem to be the words of the spouse,
the church, in answer to the commendations which Christ, the
bridegroom, had given of her as a pleasant fruitful garden. Is she
a garden?</p>
<p class="indent" id="Song.v-p26">I. She owns her dependence upon Christ
himself to make this garden fruitful. To him she has an eye
(<scripRef id="Song.v-p26.1" osisRef="Bible:Song.4.15" parsed="|Song|4|15|0|0" passage="So 4:15"><i>v.</i> 15</scripRef>) as the
<i>fountain of gardens,</i> not only the founder of them, by whom
they are planted and to whom they owe their being, but the fountain
of them, by which they are watered and to which they own their
continuance and well-being, and without whose constant supplies
they would soon become like the dry and barren wilderness. To him
she gives all the glory of her fruitfulness, as being nothing with
out him: <i>O fountain of gardens!</i> fountain of all good, of all
grace, do not thou fail me. Does a believer say to the church,
<i>All my springs are in thee,</i> in thee, O Zion? (<scripRef id="Song.v-p26.2" osisRef="Bible:Ps.87.7" parsed="|Ps|87|7|0|0" passage="Ps 87:7">Ps. lxxxvii. 7</scripRef>), the church transmits
the praise to Christ, and says to him, <i>All my springs are in
thee;</i> thou art <i>the well of living waters</i> (<scripRef id="Song.v-p26.3" osisRef="Bible:Jer.2.13" parsed="|Jer|2|13|0|0" passage="Jer 2:13">Jer. ii. 13</scripRef>), out of which flow the
<i>streams of Lebanon,</i> the river Jordan, which had its rise at
the foot of Mount Lebanon, and the waters of the sanctuary, which
issued out <i>from under the threshold of the house,</i> <scripRef id="Song.v-p26.4" osisRef="Bible:Ezek.47.1" parsed="|Ezek|47|1|0|0" passage="Eze 47:1">Ezek. xlvii. 1</scripRef>. Those that are
gardens to Christ must acknowledge him a fountain to them, from
whose fulness they receive and to whom it is owing that their souls
are as <i>a watered garden,</i> <scripRef id="Song.v-p26.5" osisRef="Bible:Jer.31.12" parsed="|Jer|31|12|0|0" passage="Jer 31:12">Jer.
xxxi. 12</scripRef>. <i>The city of God</i> on earth is made
<i>glad</i> with the <i>river</i> that flows from this fountain
(<scripRef id="Song.v-p26.6" osisRef="Bible:Ps.46.4" parsed="|Ps|46|4|0|0" passage="Ps 46:4">Ps. xlvi. 4</scripRef>), and the new
Jerusalem has its <i>pure river of water of life proceeding out of
the throne of God and of the Lamb,</i> <scripRef id="Song.v-p26.7" osisRef="Bible:Rev.22.1" parsed="|Rev|22|1|0|0" passage="Re 22:1">Rev. xxii. 1</scripRef>.</p>
<p class="indent" id="Song.v-p27">II. She implores the influences of the
blessed Spirit to make this garden fragrant (<scripRef id="Song.v-p27.1" osisRef="Bible:Song.4.16" parsed="|Song|4|16|0|0" passage="So 4:16"><i>v.</i> 16</scripRef>): <i>Awake, O north wind! and
come, thou south.</i> This is a prayer, 1. For the church in
general, that there may be a plentiful effusion of the Spirit upon
it, in order to its flourishing estate. Ministers' gifts are <i>the
spices;</i> when the Spirit is poured out these flow forth, and
then <i>the wilderness becomes a fruitful field,</i> <scripRef id="Song.v-p27.2" osisRef="Bible:Isa.32.15" parsed="|Isa|32|15|0|0" passage="Isa 32:15">Isa. xxxii. 15</scripRef>. This prayer was
answered in the pouring out of the Spirit on <i>the day of
pentecost</i> (<scripRef id="Song.v-p27.3" osisRef="Bible:Acts.2.1" parsed="|Acts|2|1|0|0" passage="Ac 2:1">Acts ii. 1</scripRef>),
ushered in by a <i>mighty wind;</i> then the apostles, who were
bound up before, flowed forth, and were <i>a sweet savour to
God,</i> <scripRef id="Song.v-p27.4" osisRef="Bible:2Cor.2.15" parsed="|2Cor|2|15|0|0" passage="2Co 2:15">2 Cor. ii. 15</scripRef>. 2.
For particular believers. Note, (1.) Sanctified souls are as
gardens, gardens of the Lord, enclosed for him. (2.) Graces in the
soul are as spices in these gardens, that in them which is valuable
and useful. (3.) It is very desirable that the spices of grace
should flow forth both in pious and devout affections and in holy
gracious actions, that with them we may honour God, adorn our
profession, and do that which will be grateful to good men. (4.)
The blessed Spirit, in his operations upon the soul, is as the
<i>north and the south wind,</i> which <i>blows where it
listeth,</i> and from several points, <scripRef id="Song.v-p27.5" osisRef="Bible:John.3.8" parsed="|John|3|8|0|0" passage="Joh 3:8">John iii. 8</scripRef>. There is the north wind of
convictions, and the south wind of comforts; but all, like the
wind, brought <i>out of God's treasuries</i> and <i>fulfilling his
word.</i> (5.) The flowing forth of the spices of grace depends
upon the gales of the Spirit; he stirs up good affections, and
works in us both to will and to do that which is good; it is he
that makes manifest the savour of his knowledge by us. (6.) We
ought therefore to wait upon the Spirit of grace for his quickening
influences, to pray for them, and to lay our souls under them. God
has promised to give us his Spirit, but he will for this be
enquired of.</p>
<p class="indent" id="Song.v-p28">III. She invites Christ to the best
entertainment the garden affords: "<i>Let my beloved</i> then
<i>come into his garden and eat his pleasant fruits;</i> let him
have the honour of all the products of the garden (it is fit he
should), and let me have the comfort of his acceptance of them, for
that is the best account they can be made to turn to." Observe, 1.
She calls it <i>his</i> garden; for those that are espoused to
Christ call nothing their own, but what they have devoted to him
and desire to be used for him. When the spices flow forth then it
is fit to be called his garden, and not till then. The fruits of
the garden are his pleasant fruits, for he planted them, watered
them, and gave the increase. What can we pretend to merit at
Christ's hands when we can invite him to nothing but what is his
own already? 2. She begs he would visit it, and accept of what it
produced. The believer can take little pleasure in his garden,
unless Christ, the beloved of his soul, come to him, nor have any
joy of the fruits of it, unless they redound some way or other to
the glory of Christ, and he will think all he has well bestowed
upon him.</p>
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