Verse 11. For lo, the winter is past, the rain is over and gone.
Christ here presses upon and encourages his church to rise up from her present state of sleep and sloth, and come away with him, where she might enjoy peace and pleasure! and this he does by informing her, that it was now spring-tiine; that the winter was past, and the spring was come, in which every thing looked gay, pleasant, and delightful; the rain was over and gone, which made journeys difficult, and rivers impassable, and in the room of it, fair and sunshine weather; that that time of the year was over which was bad to travel in, as Christ says, " pray ye that your (light be not in the winter;" and therefore she might without fear, and with the utmost safety as well as pleasure, venture abroad with him. Winter and rain are very properly put together, since rain is frequent in the winter-season; and hence it has the name of imhrifer^ from it. Now by this winter, which is said to be past, and the rain that is said to be over and gone, may be meant, either.
First. The state and coudilion both of the Jews and Gentiles, before the coming of Christ in the flesh, when it was a winter, a rainy and stormy dispensation with both of them. Winter is used by some writers, not for the season of the year, but for A storm and tempest;• and figuratively, for some calamity, as war,' &c. And,
1st. It may be expressive of the state of the Jews before Christ's coming." It is true, they were a people peculiarly chosen by God, and were indulged by him with special favours above the Gentiles; they had tJie knowledge of the true God, and were instructed in his mind and will; for he gave them his law to direct them, and sent his prophets time after time to inform, teach, rebuke, warn, and admonish them; whilst tlie Gentiles lived witliout the law, and had only the dim liglit of nature to guide them: and yet the dispensation which the Jews were under, before Christ's coming, when compared with the gospel-dispensation, may be said to be a winter, a rainy and stormy one; which began when the law was given on mount Sinai, which was attended with blackness, darkness, and tempest. These people were all along treated by God, as if they had been under a covenant of works; for whilst they lived in obedience to the divine will, they enjoyed without disturbance their civil and religious privileges; but when they broke and transgressed the divine laws, the clouds of God's wrath gathered thick and black about them, and stormy judgments descended on them, which begat in them a spirit of bondage; so that their services which they performed to God, were not attended with that spirit of liberty and ingenuity, with that faith and cheerfulness, as now appeared in the saints in this spring-time of the gospel: it was a time of coldness and barrenness, the Sim of righteousness not having as yet risen in tlieir horizon, with his warming and fructifying iulluences as he has done since: it was a time of much darkness aud obscurity; for though there were some discovcri«s of Christ aud his grace to believers then, yet these were made tlirougii dark shadows, cloudy and smoaky sacritices: a little before Ciirist's coming in the flesh, and appearing in his public ministry, there was a violent rain, nay, a flood of error, infidelity, and profaueness, came pouring iu among them; the law of God was corrupted with false glosses, his institutions and ordinances changed and altered, and his temple profaned; one sort set up the traditions of the elders, against the positive commands of God; another denied the resurrection of the dead, and a future judgment; and both obstinately persisted iu their infidelity concerning the Messiah, when he appeared among them. This was the face of tilings when Christ was manifested in the flesh; who, by his ministry, checked the infidelity and profaueness of the age; and, by his death, put a period to the Mosaic dispensation: so that now those cloudy and shadowish ceremonies arc gone; the night of Jewish darkness is ended, and the old covenant is waxen old, aud vanished away.
2nd]y. It may also point out the state and condition of the Gentiles before Christ's coming. The times before the Gospel came among them, were limes of ignorance; they were strangers to the knowledge of the true God, to his mind, will, aud worship; darkness covered them, yea, gross darkness was all around them; storms of divine wrath hang over their heads; they were under the manifest tokens of God's disiileasure, being given up to judicial blindness and hardness of heSrt, and were shut up in sin and unbelief; their hearts were frozen up; and seemed scarce capable of having any impressions made upon them; the Gentile world looked like a heath, a desert, or a wihk-rness, all barren aud unfruitful, like the earth in wintertime; an impetuous' rain and flood of profaneness, error, and seduction, overflowed it: God suflfered them to walk in their own ways, and to follow the imaginations of their own hearts; they were left to worship birds, four-footed beasts, and creeping things; to fall down to stocks and stones, and graren images, and pray lo a god that could not save: but when the gospel was sent among them by Christ, the face of the Gentile world was quite altered, and appeared like the earth after a winter season, upon the returning spring; gospel light diffused itself through all the parts thereof, and dispelled the shades of darkness, blindness, ignorance, profaneness, a;^ infidelity; gospel grace, with its warming influences, thawed their frozen hearts, aud left some deep and lasting impressions on them; that which looked like a wilderness, is become a fruitful field; and that which was as a desert, now appears as the garden of the Lord: such a mighty change has the springtime of the gospel made in the Gentile world! Or else,
SeconJIy. Tliis winter and rain, v/hich Christ says were past and gone, may be understood of the spiritual state of souls; and that cither before or after conversion. The state of believers before conversion, may be represented by it, which is a and unfruitfulness, and is only removed by the powerful and eBicious grace of Christ; and ofteu after conversion, is a winter season with them;
they are frequently annoyed with the blustering winds aud rains of Satan's temptations, which beat upon them like a storm against a wall; this enemy of their souls often comes iu like a flood upon them, and would bear them away, were it not for the power and grace of the Spirit of God, which are opposed unto it; they are often under the fearful apprehensions of storms of impending wrath for their sins and transgressions against
God; they are seldom free from sharp crosses and afflictions, and are often under the nipping blasts of persecution; which may be compared to the winter season for its shai-pness ar.d severity, though exceeding wholesome.
Moreover, they are sometimes in a great deal of darkness of soul; the clouds interpose between Christ and them, so as they cannot behold him, and their interest in him; their hearts are often hard aud frozen up, so as no impressions are, made either by the preaching of the word, or by the providences of God; a great deal of coldness frequently attends them; there is a chill upon their love to God, to Christ, to his people, ordinances, cause, and interest, which is occasioned by the prevailings of sin and corruption in them: sometimes they look like trees in winter, barren and uufruitful, with no appearance of the fruit of grace, nor leaves of profession, but as if they were entirely dead and lifeless; and when this is their case, it may he said to be a" winter-season with them; but though this is sometimes their case, it is not always: they have their returning seasons of peace, joy aud comfort when it may be said, " the winter is past, and the rain is over and gone;" then lii'ht breaks in upon their souls, and there hearts are melted with a sense of divine love,; they become lively in their frames, aud in the exercise of theii grace, and fruitful in every good word and work; calmness and serenity of mind, peace of couseieuce, and joy in the Holy Ghost, are the delightful blessings which the soul now enjoys; all these, and much more, docs the Sun of righteousness bring along with him, and produce in us, whea he arises with healing iu his wings, and turns a cold and nipping winter into a pleasant and delischtul spring. But when it is a winter-season with believers, they have a little or nocommuuioa with Christ, which was the church's case here; the rains that fall, aud the floods occasioned thereby, interrupt their fellowship; and the clouds of darkness, and doubts and fears, which hang over their heads, hinder them from beholdiug Christ, and their interest iu him; now this must needs be a very melancholy and uncomfortable time unto them; and therefore to hear that the winter is past, and the spring is come; that the rain is over and gone, that the clouds are dispersed, and the air is clear, otight, and serene, must needs be good news and glad tidings to them. Moreover, souls, whilst in such a state, are usually indolent and inactive; they have neither hearts nor hands to work, but both are sealed up; they are neither diligent in the way of their duty, nor active in the exercise of grace, as the church appears to be here; also they are ready to thiak that the winter is not over when it is, but fear that there are more storms behind; not only of crosses, afflictions, persecutions, aud temptations; but which are worse than all the rest, that there are storms of divine wrath and anger behind, which will fall upon them; though these have been all borueby Christ, and areea"ectually and eternally removed by him; and believers may be assured of this, whatever their fears are, that uot a drop of wrath shall fall upon them for Christ has satisfied law and justice, and so hath delivered them from the wrath which is to come; and he that has done this, says, the winter is past, and the rain is over and gone: this is the voice of the Gospel, aud a joyful sound it is. The Jewish writers"' interpret this of the bondage of the people of Israel in Egypt, and their deliver- aance out of it; as do some Christian iuterpreters,* of the Babylonish captivity, and the Jewish deliverance from thence; it being a Chaldce word^ that is here used to express the season of the year by: but the sense before given, seems to be much preferable to either of them; though it is true, that the tv^o former deliverances did produce a spring-time of joy and rejoicing, after a cold and nipping winter of trouble and sorrow; and were indeed wrought in the spring of the year, as was also our redemption by Christ Jesus, they were typical of.
Verse 12. The floicers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land.
The chui'ch goes on to give an account of the pressing instances that Christ made unto her, to arise and come away; v^hich he had done in the former verse, by assuring her that the winter was past, and therefore she need not be afraid of nipping blasts and blustering storms, nor of heavy rains, which would make travelling difBcult, as well as unpleasant; and here he encourages her to arise and come with him, from the pleasantness of the spring, of which he gives the following account, in this and the next verse, enough to tempt her to a compliance, and which is very pleasant and inviting to lovers.^ In this verse he says,
I. That " the flowers appear on the earth."
IT. That " the time of the singing of birds was come."
III. That " the voice of the turtle was heard in their land." All which are so man/ evident demonstrations of the spring-time of the year, which of all others is the most pleasant.
I. The first sign of the spring, and which he mentions to prevail upon her to quit her present place and posture, and go with him, is, that " the flowers appear on the earth;"° in the winterseason the earth appears barren and unfruitful, being nipped with cold winds, frost, and rain; but when the sun returns with its warming influences, it quickens those herbs and plants which before lay hid, and causes them to spring forth aud flourish; so that the fields and meadows, as well as gardens, are covered with a variety of herbs, plants, and beautiful flowers, which are very pleasant to Iheeye, and cause walking in the fields to be very delight-
"^ Brightman and Cotton in loc. f inD quod legitur quasi VnD scriberetur, alibi in scriptura non invenitur, est autem vox Chaldaica ii^T\D pro Uebrsea Fjin hyems, Mercer in loc. Vid. Vitringam in Jes. 4. 6.
ful. Some Jewish writers, as Jarcbi and Alshech, interpret them of the two Messiah's, the Jews dream of, and vainly expect; it is much better to interpret them of the one and only true INIessiah, who appeared on earth in the spring of the acceptable year of the Lord; and who is compared to various flowers in this book, particularly to the rose and lily, ver, 1, which are both spriqg-flowers:'' but rather, by these flowers may be meant, either " the graces of the Spirit " iu the saints, which, when it is a winter-season with them, lie dormant, and are as it were dead and lifeless, and are scarcely discernible either to themselves or others; but upon the return of " the Sun of righteousness," they revive and shov themselves in all their glory, send forth a grateful odour, and give a delightful prospect to all beholders; such are those flowers of faith, hope, love, humility, self-denial, patience, long-suft'ering, forbearance with and forgiveness of each other: or else, by these flowers may be meant the saints themselves. The Targum interprets them of Moses and Aaron; but R. Abcn Ezra thinks that all the righteous men of Israel are intended; and it is best to understand them of all the saints, especially when in a flourishing condition, and in the exercise of grace; who may be compared to the flowers of the field, 1. For the production of them; the covering of the earth with grass, herbs, plants, and beautiful flowers, in the spring-season, is a great instauce of God's mighty power; it is no other than a kind of re-creation; this strange, though common change that is made in the earth by the returning spring, is elegantly described, as well as entirely referred to the divine Spirit by the royal Psalmist, thus. Psalm civ. 30, " Thou sendest forth thy Sp'rit, they are created; and thou renewest the face of the earth;" saints are flowers, not of man's, but of God's raising; they are " not born of the will of man, nor of the will of the flesh, but of God;" their grace, and all the flourishings of it, are not owing to their own care, diligence, and industry, but to the power and Spirit of God, who " worketh in them both to will and to do of his good pleasure;" for this work of grace upon their souls, is a work of Almighty power, and is no less than a new creation; and whether we consider it in its first beginning, or in its after-growth and increase, it must be referred to a power superior to ours. 2. For their fra- graucy: the persons of believers are of a sweetsmelling savour, being perfiimeil with Christ's mediation, and covered with the sweet smelling garments of Christ's righteousness; and so are their services, their prayers, and praises, put up and performed in the faith of Jesus. 3. For their beauty and ornament: how beautiful and glorious must those-fields look, where roses are, and lilies grow: which in glory are equal witli, nay, superior to the greatest of princes; for " Solomon iu all his glory was not arrayed like one of these;" such as Sharon's Held aud the roses and lilies there, which are here alluded to: saints are exceeding beautiful in Christ, and ornamental to him, being sanctified by his Spirit, aud clothed with his righteonsness. 4. Saints may be compared to flowers which appear on the earth in the spring-season with an air of gaiety and cheerfulness, on the account of that joy and consolation which their souls are possessed of when their grace is revived and in exercise; particularly when faith is, and when Christ returns to them, aud they enjoy his presence; thus the blossoming and flourishing estate of the church is joined with joy and rejoicing, in Isa. 3XXV. 1, 2. Now all this fragrancy, beauty, and flourishing condition of the saints, are owing to the arising of the Sun of righteousness upon them, to the dews of divine grace, showers of boundless love, frequent waterings of heaven, and to their being planted aud growing in a fruitful soil, Christ Jesus: and perhaps *,it may not be amiss to interpret this of that large production and conversion of souls to Christ, aud of that ^ppearanceofmanybeautifnlflowersinthechnrchof Christ in the first ages of Christianity; when saints appeared " in the beauties of holiness," and Christ had " the dew of his youth;" and which time was a delightful spring-season, after a long winter of Jewish and Gentile darkness.
II. Another indication of the spring's being come, and which Christ makes use of as an argument to induce the church to arise and come away, is, that " the time of the singingofbirds was come;" the spring, when birds begin to chirp and sing, to couple and build their nests: hence the spring is called ver nidificum.'^ Some'' understand this of the time of cutting and pruning vines, or lopping trees: and to this purpose the Septuagint reads the words thus, ihe time of cutting is come;^ which agrees well enough with the first times of the Gospel, when Christ's Father acted the part of an husbandman, and lopped of the unfruitful branches, the Jews, engi'afted the Gentiles, caused them to bring forth fruit, and pruned them, that they in loc. Vide R. Aben Ezra in loc. • Kaipoc T>i?
might bring forth more; which seems well enough to agree with the season of the year,' the spring, at which time, especially at the beginning of it, vines were usually cut and pruned; some object to this as unseasonable: by the Targum, it is referred to the " time of cutting, or gathering in the first fruits;" as it is also by some," to the gathering of flowers, making of garlands, &c., as well as applied by others,** to the time of making incisures in the Balsam or Cyprus-trees iu the vineyards of Engedi; but nothing is more agreeable than our version, and which is the sense that is given of the word by several Jewish writers;' and exactly suits with the Gospel-dispensation, iu which, " from the uttermost parts of the earth, songs are heard," sung in warbling notes and tuneful lays, by souls called by divine grace; whose usual themes are, the grace and mercy of God the Father, the redeeming love of God the Son, the spiritual blessings in him; the glory of liis righteousness to justify them, and the fulness of his grace and power to keep and preserve them; like little birds, they sit and chirp and sing the praises of the Lord, " in psalms, and hymns, aud spiritual songs, making melody in their hearts uuto him;" and this they do as well as they can in this imperfect life, though their hearts are often out of tune, aud they sing with faint and feeble notes; but the time is coming, when they shall be clothed in white, have harps in their hands, hallelujahs in their mouths, and be employed in this delightful service for evermore. But however, this present gospel-dispensation may well be called a " time of the singing of birds," a time of joy and rejoicing, in comparison of the legal one, in which was heard, not the chirping and singing of birds, but " the sound of a trumpet," and " the voice of words," which were awful and terrible. This may not be unfitly applied to the singing of the angelic host, those heavenly choristers, at the bii^th of Christ, Luke ii. 13, 14.
III. As a farther evidence of the spring's being come, and the more to allure her to arise and go with him,'' he says, that " the voice of the turtle was heard in their land;" which is a kind of dove, that, as naturalists' tell us, lies hid in the wintertime, and appears in the spring; its voice is never heard in winter, unless on a tine day." By which may be meant, either the church, which is compared to a turtle dove. Psalm Ixxiv. 19, whose voice is heard in prayer to Christ; and who, in the preaching of the Gospel, speaks of him, and in the public profession of his cause and interest, speaks for him; which voice, in ver. 14, is very
29. 2. and 65. 2. and 12 J. 3. though the other sense of cutting or pruning seems to be intended, in Zohar in Gen. fol. 3. 4. and in Lev. fol. 2. 1. ^ Thus one part of rural pleasure is described by the poet,
"etiov Kotiudomai iiKavOiiet eVreve Tapvyiav ThCOCrit.Idyll.
pleasant lo him: or else, the voice of the Holy Ghost, accordiug to the Targiiin, who once appeared in the form of a dove, and whose voice in the hearts of believers is very comfortable; for he speaks peace and pardon through Clirist's blood, bears witness to our sonship, and is the pledge of our future inheritance: or the voice of God the Pather, declaring his well-pleasedness iu Christ, which was heard in Judca, both at his baptism and at his transfiguration upon the mount: or the voice of John the Baptist," who was the forerunner of Christ, and declared him to be at hand; and so R. Alshech interprets it, of Elijah, that VFas to come before the Messiah, and cites the passage in Mai. iv. 5; and others" understand it of the Messiah himself: or else, the voice of Christ himself, preaching the everlasting Gospel;P R. Simeon Ben Jochai'^ understands it of the voice of the law in the days of the Messiah; but rather the Gospel itself, that joyful sound of peace, pardon, righteousness, life, and salvation by Christ, is meant; which was heard for a while ouly in Judea, which perhaps is the laud here intended, called, by way of eminency and speciality, " our laud;" though afterv.ards this voice was heard throughout the Gentile world; for Christ gave his disciples a commission to go into all the world, and preach the Gospel to every creature: who accordingly did, and their sound went into all the earth, and their words unto the ends of the world; and a joyful season it was, acd still is to the poor Gentiles, where this voice is heard; and blessed be God, it is heard in our land.
Verse 13. The ficj4ree putteth forth her green Hgs, and the vines with the tender grape give a good smell. Arise, my love, my fair mie, and come away.
To the three former evidences of the spring, here are added two more.
I. " The fig-tree putteth forth her green figs."
II. " The vines with the tender grape give a good smell." As also
II r. The former call is repeated, " Arise my love, my fair one, and come away."
I. As a fourth evidence of the winter being over, and the spring being come, Christ tells his church, that the fig-tree was putting forth her green figs; which is a full confirmation of its bein"' come, nay, of its being pretty well advanced; for Christ, in Matt. xxiv. 32, makes it a sign of the summer's being at hand, v^hen the fig-tree shoots out its tender branches, and puts forth its leaves: Theopompus'' speaks of figs in the middle of the spring; and Plutarch, of the vernal leaves of the fig-tree.' R. Aben Ezra thinks, that the word translated, " putteth forth," signifies the sweetening of the figs, and so points out the time when thtr green or unripe figs begin to grow sweet and eatable: so that as the flowerv fields would
" I'sellus and Tree Patres in loc. » Pesikta in Yalkut in loc. p So Isidore in loc.
be delightful to her eye, and the chirping birds affect her ear; thci'e were also figs ripening apace to please her taste; as the vines with the tender grape in the following instance, would give a refreshing odour to her smell; all which would be very entertaining to her, and one would think enough to invite her to arise and go with him. By the fig-tree, both the Targum and R. Aben Ezra understand the congregation of Israel; who they say, is Jiere compared unto it; as indeed Israel is to the first ripe fruit of this tree, Hos. ix. 10; and the godly among the captive Jews are, in Jer. xxiv. 2 — 5; and therefore by it may be meant the saints, putting forth their grace in exercise on Clirist; who may be compared to figtrees for the following reasons.
1. The fig-tree is a tree full of large leaves, so large, that our first parents, after their fall, by sewing them together, made themselves aprons to cover their nakedness; which may be an emblem of a profession of religion, and of a conversation agreeable to it; which, thongh they ought to be found in us, yet are not sufficient to cover us; for we must also have Christ's righteousness put upon us, and his grace wrought in us, otherwise we shall be like the fig-tree to which Christ came. Matt. xxi. 19, " and found nothing thereon but leaves only." And there fore, as the saints are like fig-trees that have the large ever-green and flourishing leaves of a Christian profession and gospel-conversation upoa them; so, 2, They may be compared to them for their fruilfulness: the ng-tree is a tree that bears fruit as well as leaves, and that which is very wholesome, pleasant, and delightful; and if the Egyptian fig-tree is meant, tl'.at is said' to bear fruit seven times a year, and as soon as you gather one fig, immediately there is another; it is true, there are barren fig-trees, that have no fruit upon them; such an one is mentioned in Luke xiii.6, 7; as there are also barren professors; but such are not the saints, who are filled and laden with the fruits of righteousness, and graces of tlie Spirit, which they receive from Christ Jesus, from whom all their fruit is found: now as this is to be found from none but him, so neither is it found iu any but in them; for, do men gather grapes of thorns, or figs of thistles?" it is impossible; this fruit appears upon no other tree but the fig-tree, and therefore by their fruit ye may know them. 3. It is a tree that puts forth its fruit before its leaves;" which shows us, that though we ought to have the leaves of profession upon us, yet the fruit of grace ought lo precede it; and therefore when persons take upon them a profession of religion, and submit to the ordinances of Christ, care should be taken that they, OS John says, Matt. iii. 7, both have and bring forth fruits meet for rejicntance, there must be faith in the heart, as well as a cou- fession of it in the mouth; and the one ought to go before the other; and both these make souls to appear boaourable believers and professors; and such Christ's fig-tuees are. 4. It may not be amiss to observe, that the Egyptian fig-tree, which is no other than the sycamore, into which Zaccheus climbed to see Christ, Luke six. 4, may be here intended, seeing that there was great plenty of them in Jndea, as is manifest from 1 Kings i. 27; though it is true another word is used here, than what is there. Now of this tree, PHny says," that when it is cut down and cast into the water, it sinks, being dry; but when it is thoroughly wet, it will swim; so saints, when they first enter the waters of aflliction, like Peter, they sink; but when they have been more used to them, they lift up their heads above the waters of tribulation; and as good soldiers, with courage and magnanimity of mind, endure hardness: and do not sink in their spirits under the weight of reproaches, persecutions, and afflictions, laid upon them, being supported and borne up by Christ and his grace. 5. The same author^ says, that this kind of serves it and increases it; for of all fruit, none is more easily shaken ofif by the wind and lost, tlian green and unripe figs are; see Nahum iii. 12; it is no less than a miracle of grace, that these first impressions are not wholly erased by the impetuous force of corruptions within; or that these precious blossoms are not entirely blown off by the blustering vviuds of Satan's temptations; or that our naughty hearts do not of themselves, as the fig-tree, cast off this unripe fruit: this is all owing to mighty, powerful, and efiicacious grace. 4. It may also be observed that grace, though imperfect, is taken notice of by Christ; yea, in the very infancy of it, as soon as ever it begins to appear, even when in its bud and blossom: so far is he from despising the day of small tilings; where there is but little grace and liltle strength, as in the church of Philadelphia, he observes it, and does not crush it, but increases it; for " a bruised reed shall he not break, and the smoking flax shall he not qneuch," Isa. xlii. 3. 5. It may be remarked from hence, that grace being in exercise in others, though weak, should be an fig-trees will not ripen any other way than by argument and motive to excite and stir up ours; scratching it with iron hooks: men do not and indeed it is disgraceful and dishonourable begin to grow in grace, or become fruitful in good works, until their hearli> are pricked with the goads and nails of God's word, or till the fallow ground of their hearts is thrown up by the Spirit of God: nor will they grow afterwards to any purpose, unless Christ's Father, who is the Husbandman, takes his pruning-knife in his liand, and uses it; and indeed some saints never grow better than when they are attended with tribulations and afflictions, like the people of Israel, in Egypt, or like Christ's lilies among thorns.
Moreover, the green figs which the fig-tree is said to put forth may intend, 1. The beginnings of grace in the soul, which are like the young, greeu, and unripe figs, that the figtree first puts foi'th; such as stirrings of affection to Christ, desires after a saving knowledge of him, and interest in him, pantings and breathings after the ordinances of Christ, and love to bis people; all which appear very soon in the sonl, and discover the work of grace begun, though as yet it is but very imperfect. For, 2. These green and unripe figs show the imperfection of grace in the saints; grace in the best is very imperfect in this state of life, much more must it be when it is first put forth; the work of grace in us, though it will be performed, vet at present is but a begun one, and not a finished one; saints are not arrived to the perfection they shall; they are but like green figs, and especially yonng converts. 3. These begirmiug of grace in the soul, being compared to green figs, show, that grace is liable to be lost, and would be so, were it not for the almighty power which per- to old professors, for young converts to be more active and lively in the exercise of grace than they. Christ seems to press this argument here upon the church.
Again, the putting forth these green figs, signifies the exercise of grace on Christ, which saints put forth unto him, not I)y virtue of a power of their own, but by virtue of his grace, which enables them to do it; for the putting forth of these green figs, is owing to the warming and quickening influences of the Sun of righteousness: the beginning, increase, and perfection of grace, are all from Christ; the implantation of it in the soul, and the exercise of it, depeud upon him. But,
II. As a fifth and last evidence of the.spring's being come, and which puts it beyond all doulit is, the flourishing of the vines, "the vines, with the tender grape, give a good smell." Fig-trees and vines are frequently mentioned together in scripture, as in Psal. ev. 33, Mic. iv. 4; and in many other places; and one reason is, because they grow together; for fig-trees were planted in vineyards, as is manifest from Luke xiii. 6; nay, it is judged by naturalists,'' to be very proper they should grow together: one sort of figs, the black fig, is called the sister of the vine.«
By vines may be meant, the several distinct congregated churches of Christ, or else particular believers, see Psal. Ixsx. 14, 15, Isa. v. 7,acdxxvii. 3: who may be called so, 1. Because of their fruitfulness: the vine is a fruit-bearing tree, it produces very fine and excellent fruit; especially tlie vines in the land of Canaan did, of which there is a famous instance in Num. xiii. 23; saints being engrafted iu Ciirist Jesus, the true viue, anJ reeeiviug lil'e and nourishment from liiin, do, by abiding in Lini, bring forth much fruit, and such as is iiot to be found in others; not wild and sour grapes, such as Christ's Father takes no delight iu, but such as he is pleased with, and glorified by. 2. Because of their dependence on Christ; the vinetree does not grow up erect of itself; for if it is not fixed to a wall witii nails,' or supported by something else which it lays hold ou, it creeps along the ground: saints do not grow up erect of themselves, but lean upou Christ, are supported by him, and so grow up iu him. 3. For tlieir tallness iu Christ: vines being propped, will run up a great height; saints being engrafted in, and uplield by Christ, who is himself higher than the heavens, grow up from shrubs to taller trees; from babes in Christ, to " the measure of the slature of the fulness of Christ;" and, by virtue of grace aiid strength, received from him, arise ii'om a low and nicau state and condition unto a muoii higher one, untilatlength they arrive unto the iuil possession of the " prize of tiie higli calling of God in Christ Jesus." 4. For their weakness and iinuspfulness in themselves: the viue is a weak tree, and, as has been observed, cannot bear up itself: saints, they are weak in themselves, though strong in Christ; they can do nothing of themselves; uoither perform duties, subdue corruptions, nor withstand temptations; but they "can do all things through Christ strengthening them." The wood of the vine is of very little worth or use, as appears from Ezek. xv. 2, S; and is obvious enough toevery one's observation: saints are but poor, worthless, and unp'rofilable creatures of themselves; their best works and most excellent performances, are neither profitable to God, nor can they procure salvation to themselves; but are all as an unclean thing, and as filthy rags; they are unworthy of the least mercy they enjoy, aud therefore it is a wonder of grace that God should iu any respect be mindful of tiiem. 5. For their durableuess; though the wood of the vine is but weak aud worthless, yet it is said to be very lasting and durable; Pliny ascribes eternity to it, and says of it,'' nee esl liyuo ulli afernior 'iiaiura, no woodisof a more eternal or durable nature than this is; saints, however weak aud wortiiless in themselves, yet sliall continue aud abide for ever iu Christ; they are born of an incorruptible seed; th(-y are built upon a rock, aud secured by almiglity power, so as they shall never perish, but shall forever enjoy the incorruptible inhciiuince that is reserved for them.
Also these vines are said to have the tender grape upon them. The word Irauslated the tender yrape, is only used iu this song, aud that but in two otlier places besides this, viz., ver. 15 of this chapter, and chap. vii. 12, but is used both iu the Targum*^ aud Misuah,"* in the same sense. Most of the Jewish writers^ think, that by it is meant the small and tender grape, which appears as soon as ever the flower is fallen otf, whea the vines begin to knot, aud one grai)e can be known and may be distinguished from another; which sense our version expresses. But I am rather iucliued to think that it means the flower itself; for in the Targum on Is. xviii. 5, this word T|OD, smadar, is used to express the Hebrew word n:?D, uitzah, which signifies a flower; and not only Pliny' aud others, but the scriptures also testify (hat vines do blossom and flower, as iu the aforementioned place. Is. xviii. 5, and in Gen. xl. 10; and the good smell which these vines are said to give, seems best to be understood of their time of flowering, than of any other time; (or it is reported of some viues,s^ and perhaps may be true of the vines which grew in Judea, seeing that the wine of Lebanon is commended for its agreeable odour, Hos. xiv.?. 1 say, it is rejjorted of some vines, that ia the time of their fluweriug they send forth so sweet a smell, that not only the vineyards themselves, but the country round about is refreshed with the sweet savour thereof; so that walking or sitting among them is both wholesome and delightful; nay, that the smell of them is so great, that serpents and other venomous creatures are driven away by it: so then the w'ords may be rendered thus, " the vines, being in flower, give a good smell."'' Now by these tender grapes, flowers, or blossoms of the vines, may be meant, either the graces of the Sjiirit iu Ihiiir first appearance, as before; or else young converts, to which I rather incline, who are the fruit of Christ's vine, the church; and though very weak aud tcuder, yet are very dear unto, and are much regarded by Christ; and when there is a large appearance of them, it is a great encouragement to the church, and promises a glorious vintage: so the Targum interprets it of young men and babes praising the Lord at the Ped Sea, for their deliverance out of the hands of the Egyptians: and 11. Sol. Jarchi says, it is explained of repenting sinners, in an ancient book of theirs, called Fesikta; and so I find it is also iu another book of theirs, called Rai/a Meliimna}
Moreover, these vines having their tender graj)es upon theui, or being in flower, are said to give a good smell; which must be understood of the fragrance of the persons of believers, being clothed with the sweet-smelling garments of Christ's righteousQCss, and the delin;hlfitl odour ol' their graces being exercised on his person; as well as of their sweet savour, which their pious and godly conversations send forth to all that know them, or are about them.
III. Christ having given such full demonstrations of the spring being come, reuevvs his call to the church, and says again, "Arise, my love, my fair one, and comeavvay;" which repetition shows 1. Our backwardness and sluggishness: we need one call after another, one exhortation upon another, and all wQl not do, unless the power of divine grace is exerted: for after repeated calls, we shall sleep on and take no notice, as the disciples did, being overborne with a body of sin and death. 2. It manil'ests the esceediug greatness of his love to us, and care of us; that though we have backslidden from him, yet he calls us back again; and though backward to his calls, yet he persists in them, and all along uses the most endearing and tender language to work upon us: he gives no other words but such as these, " my love, and my fair one." 3. It is a plain indication that he is unwilling that we should be without him, or he without us; and thei'eforc having taken the most winning methods, and used the most prevailing arguments, he repeats the call. 4. It shows his importunity, and that he will have no denial;'' and^ndeed one would think there could be none given, when both our pleasure and profit arc 80 much concerned in it; and what he calls us to, tends so much to advance both; and there will b« none, and can be none, when he exerts the mighty power of his grace.
Verse 14. 0 my dove! that art in the clefts of the rock, in the secret places of the stairs: lei me see thy countenance, let me hear thy voice; for sweet is thjj voice and thy countenance is comely. These are the words of Christ to his church; and may be considered either as coming immediately out of his own mouth; or else, as recorded and related by her, as the former were: in which may be considered,
I. The title or character which Christ gives to his church; " my dove."
II. Her then present place of residence; " in the clefts ot the rock, in the secret places of the stairs."
III. A request which he makes, which consists of two parts. 1st. That he might see her coimtenance. 2ndly, Hear her voice.
IV. The motives or arguments that he makes use of to prevail with her; which are also of two sorts, suited to both parts of the request. 1st,
Because her voice was sweet. 2ndly, Her countenance was comely.
I. Here we meet with a new title or character given by Christ to his church, " my dove;" an epithet sometimes used by lovers;' he had called lier his love and his fair one before, but not hij dove, till now; though it is true, he had compared her eyes to dove's eyes, in chap. i. 15. Now the church may be compared to the dove, for the following reasons: 1. The dove is a very beautiful creature; so is the church, as she is washed in Christ's blood, justified by his righteousness, and sanctified by his grace; for though, while in a state of nature, she lay among the pots, and so looked black and uncomely; yet now being called by, and made a partaker of divine grace, she looks like " the wings of a dove covered with silver, and her feathers witli yellow gold." 2. It is a very cleanly creature;■" it loves cleanliness; it keeps its own body cleau, and teaches its young to carry their dung out of their nests; it feeds only upon pure graifl,and delights in clean water: the cliurch, or believers in Christ, arc not only clean through the word which Christ has spoken, but also have their hearts purified by faith in his blood, and delight in purity of life and conversation.
3. It is a very innocent and harmless creature; and therefore Christ says to his disciples. Matt. x. 16; " Be ye wise as serpents, and harmless as doves:" believers are, or at least should be, " blameless, harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation;" they should live not only inoffensive to the world, but also peaceably and quietly among themselves; not biting and devouring one anotlier; nor acting the part of wolves and tigers; but behaving themselves as Christ's innocent sheep and harmless doves. 4. It is an exceeding loving and chaste creature to its mate;" it inviolably keeps its conjugal faith; adultery is rarely known among these creatures, and, whenever committed, is punished with death; for males will tear a male to pieces, and a female a female that is found guilty of it: it is also reported of the tm-tle-dove," that upon the loss of its mate, it remains inconsolable; does not couple again, but continues a widow, and lives a mournful and sorrowful life, avoiding every thing that might tend to remove it, and create pleasure; and that whereas before it delighted in pure and clean water, it now will not drink until it has first bemudded it; nor will it sit upon green and flouiishiug, but upon dry and withered branches of trees: all which is a lively emblem of the church, who is ])resented as a chaste virgin to Christ, who bears an exceeding great love and affection to him, and whose absence is what she cannot bear. 5. It is a very fruitful creature; Ihongli it has not many young ones at I and especially when a tirne.P yet has them very often; jElianus says,i | men. that it has yonug ones ten times in a year; nay, in Egypt, twelve times: the church, who is married to Christ, is not only fruitful in grace and good works, but also brings forth many souls unto him, which has been and will be still more eminently seen in the Gentile church; see Isa.liv. 1. 6. It is a sociable creature; doves flock together as birds of a feather usually do: so saints delight to be in each other's company; they join in fellow sliip one with another, and carry on a social worship together; and do not forsake the assembling of themselves together, as the manner of some too often is. 7 • It is a weak and impotent creature, and is often oppressed by birds of prey: the church is often distressed and persecuted by the men of the world, and forced to fly into holes and corners, as tiie dove does. 8. It is a very fearful and timorous creature; hence Ephraim is compared to the trembling dove,'' in Hos. xi. 11;
Now Christ's calling the church by this name, " my dove," not only shows his interest in her, but also his affection to her; and perhaps the principal thing he had in view, was to assure her of it, and to encourage her in her present condition; though she was in the cleft of the rock, in a poor, desolate, and forlorn condition, yet she was his (love still; which is the next thing to be considered. For,
II. She is said to be " in the clefts of the rock, in the secret places of the stairs;" which may be understood, either in allusion to the usual place where the dove makes her nest, which is in the rock,' and " in the sides of the hole's mouth," see Jer. xlviii. 28, and Adrichomius" tells us, that there was a stone tower near Jerusalem, southward of the mount of Olives, called Petra Columbariim, " the rock of the doves," where often five thousand doves were kept at one time; and perhaps saints are often in trembling fits, at the word of here may be an allusion to it: or else, it may be God, and in the exercise of their faith on Christ; understood of the place where doves are forced to under a sense of their own vileness, and in tlie j fly when pursued by the hawk, even into a hollow apprehensiou of tlieir weakiiess and want of power rock, as described by Homer:^ and so may be to keep and preserve themselves. 9. It has a mournful voice: saints are like doves of the valleys, mourning every one for their iniquities; and often for the loss of Christ's presence, which they are frequently deprived of, through their unbecoming carriage to him. 10. It feeds only upon pure grain: the church feeds only on Christ, and on the wholesome words or comfortable doctrines of the everlasting gospel; she cannot live upon linsks that swine eat, nor will she be fed with the chaff of man's inventions. 11. It is also very swift in flying; and therefore David wished for the wings of a dove, that he might flee away, and be at rest: souls, in their first fleeing to Christ for life and salvation, move as swift as the manslayer did from the avenger of blood to the city of refuge; and afterwards, under all their trials and afflictions, he is the Strong Tower, whither they run and are safe: and then more especially, may they be said to be as doves, when they are upon the wing of faith, and mount np as eagles do, run and are not wenry, and walk and faint not.
Lastly. It is reported of the dove,' that it will allure wild doves by its (amiliar converses into the dove-house with it: those who are called by grace, will use all proper ways and methods to allure and gain others to Christ, and to a compliance with his ways and ordinances, as the church does the daughters of Jerusalem in this Song; she being a great lover of the society of saints, and of the glory of Christ therein; as the dove is of its own country, particularly of its own dove-house.
expressive of the state of the church under persecution, when saints are forced to flee into holes and corners, and cannot openly and publicly, worship God, as they used to do, according to his mind and will; but even then God has his hiding-places for them, where he protects and pi-eserves them until the heat of the persecution is over; for at such a time God will have a church, it shall never be entirely rooted out: neither shall his people be without his presence, and some visible manifestations of himself unto them; for he has as great a love for them as ever; the church is his dove then, and her countenance is as comely, and her voice as sweet as ever; nor would he have her be disconsolate and disheartened in her present condition. Most of the Jewish writers" refer the words to the condition that the people of Israel were in, when they were pursued by Pharaoh at the Red Sea: which seems, in some measure, to agree with the former sense which has been given. Or else, by the clefts of the rock, may be meant, either, 1. The eternal decree of election, in which, as in an immoveable and inaccessible rock, the church dwelt from all eternity, and will do so until all eternity; which is the sense that Junius gives of these words; God's eternal decree of election is as immoveable as a rock; it is a foundation that stands sure, being laid, not upon the conditions of faith and holiness in the creature, but upon the sovereign will and pleasure of that God, who, " will have mercy on whom he will have mercy," and " will subito ooramota columba, cui domus and dulces late- clii, and K. Aben Ezra in loc.
be gracious to whom lie will be gracious;" whose purposes cannot be disannulled, nor his counsel made void, nor he ever be frustrated of his end, for the thoughts of his heart shall stand to all generations; and as the degree of election is immoveable, irrevocable, and cannot be altered, so the doctrine of it will stand, maugre all opposition, and will prove a burdensome stone to all those that set themselves against it. Now in the clefts of this rock, the people of God dwell as in a hidden and secret place before conversion; it being neither known to themselves nor others, that they are the objects of it, until called by divine grac«: and here they dwell secure, and arc safely preserved, notwithstanding the fall of Adam, and their own actual sins and transgressions, until the grace that is laid up for them is actually bestowed upon them; for every one that dwells here, shall be called and sanctified, and at last eternally glorified; not one shall be lost, nor any one link in the golden chain of salvation ever be broken: of which we have an account in Rom. viii. 30, " whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified:" moreover, these persons are and ever were the objects of Christ's love, and so they ever shall be; his love was set upon them, and his delights were with him before the world began; these are his doves, and this the place of their habitation. Or else, 2. By this rock may be meant Christ, who frequently bears this character in scripture, and particularly is said, 1 Cor. x. 4, to be that spiritual rock, of which the Jews drank in the wilderness; and by the clefts thereof, may be meant the wounds of Christ,^ which were opened for the salvation of sinners, and in which believers dwell by faith, and perhaps to this the allusion is made in Exod. xxxiii. 22, where it is said, that God put Moses iuto the cleft of the rock, and made his glory to pass before him; for the glory of all the divine perfections is no where so manifestly seen as in a crucified Christ. Now saints are the inhabitants of this rock; here Christ's church dwells, and that safely, being built upon a rock, against which the gates of hell cannot prevail; this is her fortress and strong-hold, where she need not be afraid of any enemy whatever, for her place of defence is the munition of rocks; and therefore, whenever under any apprehension of danger, she betakes herself to her stronghold, to Christ, the Rock that is higher than she. Moreover, the church being said to dwell here, not only shows the safety of her state, but also her majesty and greatness, and her exaltation above others: see Jer. xlix. 16; for dwelling in a rock, she dwells on high; she is not now in the miiy clay, but her feet are set upon a rock and her goings are established; she is not now upon the dunghill, but upon the throuc; not in a mean cottage, but in a well-built, strong, and fortified castle. Indeed the other phrase, the secret of the stairs, seems to denote abasement and humiliation; -though it may be betttcr understood of Christ, as the former expression seems to be; for Christ is the stairs or ladder which Jacob saw in a vision, which reached from earth to heaven; he being God and man in one person, has, by his mediation, blood, and sacrifice, made peace between God and sinful man, reconciled those two conleuding parties, brought heaven and earth as it were together, and filled up that vast distance that there was between them; he is the ladder or those stairs also, on which the angels of God ascended and descended; see Gen. xxviii. 12, compared with John i. 51: he is likewise our way of access to God, by whom, as by steps, we ascend to him, have admittance into his presence, and are indulged with communion with him: now in the secret of these stairs or steps, did the church lie, as the dove is said to do in some hidden place during the winter season; which was the case of Christ's dove here, see ver 11, for Christ is the " hiding place from the wind, and a covert from the tempest;" and if any thing is particularly intended by the secret of the stairs, Christ's justifying righteousness seems not unlikely; which is secret and hidden to the men of the world, and is only revealed in the Gospel from faith to faith: hither souls betake themselves in times of distress, and, by it they are screened and sheltered fromsin,law, hell, and death; and dwelling here, they are in safety; for " he that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty." The Ethiopic version renders it, in the shadow of the rock; to which Christ is compared, Isa. xxxii. 2, and so the Septuagiut version, in the covering of the rock:' which is the shade of it; which seems to be a better sense than what some Jewish writers" give of the words, who interpret them of the sanctuary or temple, and of the holy of holies, which was in it. But,
III. I shall now consider the request which he makes unto her, which consists of two parts. Ist. That he might " see her countenance." 2ndly. " Hear her voice." 1st. He desires that she would show him her countenance; which supposes that she had either covered her face, as mourners do, and was bemoaning her present state and condition, bewailing her iuward corruptions, as well as her outward afllictions: or else, that she was filled with shame, under a sense of sin, and blushed, as Ezra did, and could not lift up her head and eyes to Christ; but smiting upon her breast, like the poor publican, discovered the inward confusion of liermind: or else, that she was attended with fear, and that not so much with a fear of her enemies.
p. 281. in vulucribus quaj pro salute spcynsie sponsus accepit, Isidor. in loe. » In Zohar. in Gen. fol.
as of Ilia displeasure; being conscious to herself that she had acted an unbecoming part towards him: or rather, that she n as filled with shamefacedness and bashfulness, and could not, with an holy boldness and an allowed freedom, approach his presence-, unless we understand it of the state of the church under the Old Testament, in opposition to this under the New; when the face of the church was veiled, and she only saw Christ through dark shadows and typical ordinances; whereas we now, " with open face, behold, as in a glass, the glory of the Lord." 'And now, what Christ would have her do in opposition to all this is, to lift up her head with joy, exercise faith upon him, use freedom with him, come with boldness to him, and look him full in the face, and keep always looking to him for every f;'esh supply of grace, and whatever she might stand in need of he would not have her be shy and bashful, fearful and faithless,* but free and familiar with him, with whom he would assure her she might. Unless we would rather understand it of his desire, that she would appear more publicly in his worship, and not lurk in holes and corners, in the clefts of rocks, and under dusty stairs; but show herself in his house, and in the courts of it, and " present herself a living sacrifice, holy, acceptable unto God, which was but her reasonable service;" and especially seeing there was now no danger, for the storms were over, " the winter was past, and the rain was over and gone."
2ndly. He desires that he might hear her voice. Believers should not be dumb when Christ would have them speak: there is a dumbness or silence which is laudable, and that is, either when they are under the afflicting hand of God, or are vilified and reproached for the sake of Christ aud his Gospel; but theu there is a dumbness which is not so: for as there is " a time to keep silence," so there is " a time to speak." 1. Believers should speak of Christ, of what he is in himself, of the glory of his person, the excellency of his righteousness, the efficacy of Ids blood, aud the sufficiency of his grace; they should also speak of what he is unto them, being of God made unto them, " wisdom, righteousness, sanctification, and redemption;" of what characters he bears, and of what relations he stands in to them, as well as of what he has done for them, in redeeming them, and calling them by his grace. 2. They should speak for Christ, as well as of him; and he is as a person that is much spoken against by the men of the world, therefore believers should speak for hiiH, in vindication of his person, cause, and interest; boldly assert the truths of his Gospel; bravely bear a testimony against all errors, both in doctrine and worship; and not be afraid of nun or their revilings. 3. They should speak to Christ; and this perhaps is the voice which Christ more especially desired to hear; they should speak to him in prayer, in praises and thanksgivings.
and ascribe all the glory "of their salvation to him; which is but just and reasonable in itself, becoming them, and makes for the advancement of Christ's glory.
IV. The motives or arguments he makes use of to prevail upon her, to grant him what he desired her, 'are these two;"lst. The sweetness of her voice. 2ndly. The comeliness of her countenance: which he mentions, not only to show what induced him to make the lequest, but also to encourage her to grant it.
1st. He says, that her " voice was sweet;" that i«, grateful, acceptable, and exceeding well-pleasing, and therefore he desired to hear it; which she had no reason to be ashamed of. Herodotus'' makes mention of a dove that spoke with a human voice; such a voice Christ's dove speaks with, and is very grateful to him; the voice as well as the countenance of lovers, is very pleasing;'^ and such was the voice of the church, 1. In speaking of Christ, of what he is in himself and what he is to her, and has done for her, is sweet unto him; he loves to hear his people speak of these things; we are told, Mai. iii. 16, that " they that feared tiie Lord, spake often one to another;" and what did they speak of? no doubt of the excellency of Christ, of what he had done for, shown unto, and wrought in them: now what acceptance did this raeet^ with from him? why, " he hearkened and heard it, and a book of remembrance was written before him," of all they spake of one to another. 2. Her voice in speaking for him, confessing his name, and bearing a testimony to his truths, is sweet unto him; for he says, Matt. x. 32, that " whosoever shall confess him before men, him will he confess before his Father which is in heaven;" but as for those who are " ashamed of him and of his words " here on earth, he highly resents, and will be ashamed of them another day, and in another world. 3. Her voice in speaking to Christ is sweet; whether it be in prayer or in praise; her voice ia prayer is so; and thus the Targum paraphrases the words, " let me hear thy voice, for thy voice is sweet in 'prayer ^.in the house *of the little sanctuary." The prayer of a poor believer makes sweet music in Christ's ears; nothing is so delightful to him; so little reason have (souls to be discouraged, or fear a kind reception of their petitions with him: aud so her voice in praise and thanksgiving is sweet unto him; praise is not only pleasant in itself, and comely in us, but is also exceeding delightful ^to him; this " pleases the Lord better than an ox or bullock that has horns aud hoofs," Psal. Ixix. 30, 31.
2ndly. He tells her, that her " countenance was comely:" that is, beautiful, and much to be desired; aud this Christ says, not only in oppossition to what she was in the esteem of the world, who counted her as the offscouring of it, but also to what he was in her esteem, who looked upon herself as black and uncomely, and therefore was asliamed to lift up her head, or to have licr co'.interiance seen by him; therefore, iu order to remove her unbelief, bashfuhiess, and misgivings of heart, he declares what she vvas in his esteem, whose judgment is preferable to her own, and to all others beside; for in his opinion, she was " the fairest among women," of a beautiful aspect and comely countenance, being made perfectly comely through that comeliness which he had put upon her: he saw no iniquity in her, nor any spot upon her, as clothed with his righteousness; she was in his eye a " perfection of beauty;" having the most just symmetry and proportion of parts, the most agreeable shape, and the most lovely features in her face; her cheeks, being " comely with rows of jewels, and her neck with chains of gold," as in chap. i. 10. Faith is most properly the,' believer's face or countenance, by which he looks on Christ, aud views a fuluess and suitableness in him, and expects all needful supplies from him; which look of faith on Christ, for life and salvation, is exceeding pleasant, nay, ravishing to Iiim; and therefore he would have his church behold him again and again; for saints never appear more comely in Christ's eye, than wheu they take a fuUjiew of him.
Verse 15. Take us the foxes, the little foxes that spoil the vines; for our vines have fender grapes.
Whether these words are the words of Christ or of the church, is not so manifest. Some think that they arcjthe words of the church, to whom the care of the vineyard was committed: which, though she had^in some measure neglected, as appears from chap. i. 6, yet now is heartily concerned for the^'flourishing of it; and therefore calls upon her attendants and companions to assist in destroying those noxious creatures the foxes, which did so much mischief to the vines that grew in it; thongh they rather seem to be the words of Christ, who is the owner of tlie vineyard, aud has an authoritative power over the OiScers of the church, aud ministers of the gospel, to stir them up to be sedulous and careful in the disthargc of their work; for the words seem to be directed, not to? angels, nor to his bride, the church, nor to the civil magistrate, but to ministers, who are more particularly employed in the care of Christ's vineyard: and if we take them to be the words of Christ, it not only shows the power and authority of Christ over those he speaks to, and lays his commands on in so strict a manner; but also his love to, and care of his vines, the several churches, which his own right-hand has planted: though perhaps they may be words of them both jointly together; for the church, with Christ, and under him, has a right to stir up her officers to perform their work, and fulfil their ministry, which they have received of the Lord
Jesus; the doing of which will redound to bis glory, and her good; they both having an interest in the vines here mentioned; also the foxes, which they are ordered to take, were common enemies, both to Christ and his church; and therefore it is not said, " take for me or thee, but take for us the foxes." In these words may be observed,
I. A command that is laid upon the niiuisters of the Gospel, " to take the foxes, even the little foxes."
II. Some arguments or motives proposed to stir them up to an observance of it."
I. The thing enjoined them, is, to " take the foxes."
By foxes we are to understand, either, 1st. The sins and corruptions of our nature, which may be compared unto them for the following reasons: 1. xVs foxes have their lurking-holes in the earth, so have these in the hearts of men, where they lie a long time undiscovered; and tha t not only in the hearts of wicked men, but also in the hearts of God's own people; and therefore, says David, Psal. xix. 12, "Who cau understand his errors? cleanse thou me from secret faults," now it is only the Spirit of God, who " searcheth the deep things of God," that can search the inmost I'ecesses of onr hearts, discover our vile corruptions, bring them out of their lurking-holes, and slay them by the mighty power of his grace. 2. The sins aud corruptions of our nature may be compared to foxes for their deceitfulness, therefore are they called " deceitful lusts;" aud well they may, for we are often imposed upon by them, and deceived with them, and that under the notion either of pleasure, profit, or honour, which they promise to us, but leave us entirely shoi-f; of: there is a deceitfulness in sin, which makes our hearts so deceitful, and desperately wicked qs they be. 3. For the crooked ways which they take: the fox** does not walk straight forward, but with several windings and turnings; the ways of sin are all crooked ways; they are so many distortions from tlie ways of God and godliness, which are straight arid even; aud are so many aberrations from the divine law, wiiich is the rule of our obedience unto God. 4. For making places barren and desert,® wherever they come: sin makes persons barren and unfruitful, both in the knowledge of Christ, aud in the performance of duty; so that they look like " the heath in the desert," and like " parehed places in the wilderness." 5. For their friendsiiip with serpents.' tliere is a secret correspondence held between Satan, that old serpent, and the corruptions of our nature; by virtue of which be often compasses his end, and gains his purpose, which he could not do on Christ, there being no such matter for him to work upon; he had notve of his old friends there to let him in, as he has in our hsarts. 1. Piut«ruh de SO'lert. Animal, p. 081.
Now the ministers of the Gospel may be said to take these foxes, wlieii they lift up their voices like a trumpet, autl exclaim against them, expose the wickedness aud deceitfulness of them, and show souls the danger they are ia by them, when they are made useful to bring persons under a convicliou of them, and, as it were, to ferret them out of their lurking holes: moreover, by the power of the Sj)irit of God attending the ministry, the " strong-holds of sin " are pulled down, and the vain imaginations of men's hearts subdued, and every vile thought bronglit " into captivity, to tlie obedience of Christ," and a revenge taken upou all disobedience. Not but that private Christians, as well as ministers, should watch and pray against them; fight in order to take them, and, when taken, should bring them to Christ, as his and their enemies, to be slain by the mighty power of his grace; aud not ouly gross sins, but even " little foxes," the very first motions of sin-, are to be watched against and struck at; we should abstain from all appearance of it, knowing that lesser sins will bring us into the comrnission of greater, and insensibly grow upon us; so R. Alsliech interprets these little foxes of little sins. Or else,
2ndly. By these foxes may be meant false teachers or heretics; so the false prophets in Ezekiel's time were called by hisn, Ezek. xiii. 3, 4. 'i O Israel, thy prophets are like the foxes in the deserts;" aud so may false apostles aud false teacliers now, and that for the following reasons; 1. For their craftiness, and subtlety. The fox is remarkable for its cunning aud craftiness, of which some writers give us many instances: sometimes he feigns himself dead, lies upon his back, with his mouth open, and his tongue out, so that he looks every way as a dead carcase: by which means he invites the fowls of the air to feed upon him, but when come, devours them with open mouth;if for the same purpose, at other times, he rolls himself iu the red earth, that he might appear as bloody, and then, as before,'hiy3 himself doA'u upon the ground as dead, and thereby lays a bait for the unwary birds: so wheu he is taken in a snare, and finds that there is no escaping, he prostrates himself upon the ground, holds his breath, and in all appearance seems dead, which the snare-setter supposing to be real, looses the snare, without any suspicioQ of his escaping: but finding himself free, gets upon his legs, and away he runs; also when hunted, he will run among a flock of sheep or goats, aud leap upou the back of some one of them, which puts the whole flock into a fright, and causes them to run one after another, and, for fear of damage, the huntsman is obliged to call in his dogs: these, with many other instances of his subtlety, as his artful method of catching crabs and lobsters with his tail, destroying of wasps, clearing himself of fleas.
tricking the hedge-hog, revenging himself upon the badger, and catching of hares, are recorded by several writers.*" Hence false teachers may be very fitly compared unto them, who act in disguise, lie in wait to deceive, walk in craftiness, aud handle the word of God deceitfully, speak lies in hypocrisy, use good words and fair speeches, and thereby deceive the hearts of the simple. 2. For their malignity: foxes are cruel as well as cunning; they are very noxious and hnrtfnl creatures; and so are false teachers, they arc wolves though in sheep's clothing; their heresies are damnable, their doclriues are pernicious, aud their wor Is eat as doth a canker; they subvert the faith of some, and biiiig ruin aud destruction upou themselves aud others. 3. I'or their hunger aud voraciousness: all the cunning aud cruelty that the fox uses, is to satisfy his greedy appetite; and so the priucipal end of false teachers, is not to serve Christ, but their owu bellies, to devour widows' houses, aud making merchandise of others, to enrich themselves, and iodulue their owu pride and varvity. 4. For their feigning themselves to be domestics: it is reported of the fox,' that when it draws uigh to a farmi-house, it will mimic the barking of a dog, which the hens and geese being used to, walk about with les* guard, and with more conlideuce approach to him, and so are eurpriseJ and devoured by him; so false teachers put on sheep's clothing, transform themselves into angels of light, as their master before theai has done; mimic the voice of Christ's ministers; use some phrases and expressions which they do, which serve as a blind to the people; and so craftily do they put their words together, that it is not an easy thing to discover them. 5. As foxes are filthy, abominable, aud stinking creatures, so are these, not ouly to God, but to his people; and therefore are also compared to wolvis aud dogs; aud are not so much as to be received into the houses of good people, uor to be bid God speed by them.
Now the miuisters of the Gospel are to take these foxes; they being overseers of the flock, aud keepers of Christ's vineyard, are to watch against them, and make a discovery of them, they are to ojiposc and refute their erroneous doctrines; and being detected, aud convicted of heresies, they are with the ch)irch after proper admonitions given, to reject aud cut them off from the church, and communion with it: it is true, they are not to take away their lives, but they are to exclude them from fellowship with them, and not suffer them to continue with them either as members or officers; uay, eveu the little foxes are to be taken. Heresy is compared to leaven: the erroneous doctrines of the Scribes and jiharisees are called so, and " a little leavcu leaveueth the whole lump." Heresies and heretics are to be nipped iu the bud, otherwise they will increase to more ungodliness; great things have risen from small j of doing more damage, and not so easy to be begiunings: these things should be tal<eu in time; I taken neither; so that the consideration also of for errors, seemingly small at first, have grown there being less diOBculty now, than there would be hereafter, might animate them to set about the work immediately. 3. Christ seems to intimate as if they had some interest in these vines; for which reason they ought to be the more heartily and vigorously concerned for the welfare of them-; therefore they are called our vines: it is true, Christ has a sole right unto, and property in the vineyard; the vines are all of his planting, and the fruit of them belongs to him; yet those to whom the vineyard is let out, who are intrusted with the care of the vines, and who must give an account of them to the chief and principal Owner, have also an interest therein; for though our great Solomon must have a thousand, whose the vineyard is; yet " those that keep the fruit' thereof must have two hundred," Cant. viii. 11, 12; so that if they should be negligent in their work, and suiFer the foxes to overrun the vineyard, and spoil the vines, they would not only incur the displeasure of the owner of them, but sustain a loss themselves, by coming short of the fruit which otherwise would be distributed to them. Now such arguments as these, which have interest and profit contained in them, usually have the greatest influence upon persons; Christ kuew this, and therefore uses such an one here.