Exposition of the Whole Bible

The breasts are the fifth part, wliich is here commended by Christ; what is intended by them, has been shown in chap. iv. 5, where we have met with the same commendation, and that in the same words; only here is an omission of a clause which is added there, namely, " which feed among the lilies." The Targum here again makes mention of the two Messiahs, whom the Jews vainly expect: R. Abeu Ezra expounds those words of their two laws, oral and written, as he had done in the chapter and place abovementioned: as R. Solomon Jarchi does also of the two tables of the law; though he likewise produces another sense of the words, which is, that by the two breasts are meant the King and the High-priest, but for the understanding of the words, the reader is referred to chap. iv. 5, where they are more largely insisted on.

eyes like the fish-pools in Ileshbon, by the gate of Bathrabhim: thy nose is as the tower of

Lebanon, which looketh toward Damascus.

Christ continues his commendation of the church's beauty; and adds, in these words, thi'ce other

K Vid. Cotton and Bishop Patrick in loc.

instances of it to the five former, mentioned in the preceding verses. And,

I. He compares her neck to a " tower of ivory.'' l\. " Her eyes to the fishpoolsin Heshbon, by the gate of Bathrabbim."

HI. " Her nose to the tower of Lebanon, which looketh toward Damascus."

I. He compares her neck to a a tower of ivory. Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a tower, the other by ivory; hence a fine beautiful neck is called an ivory one;** and for the same reason it sometimes has the epithet of snowy,- and sometimes of milky.w and sometimes of marble.^ R. Aben Ezra, by the neck, understands the King Messiah; but he is not the neck, but the Head of the church; R. Solomon Jarchi interprets it of of the temple and altar, or of the lishcat yazit, or paved chamber, in which the Sanhedrim sat. The Targum would have ab betJi din, the father of the house of judgment, or chief of the Sanhedrim, intended but it seems better by it to understand, either,

1st. The ministers of the gospel, who hold unto, bear up, and exalt Christ, the Head; and are instruments in bringing souls near unto him, and of conveying spiritual food to the several members of his body, the church: who are likewise beautifully adorned with the gifts and graces of the Spirit, whereby they are fitted for the work they are called unto: these may also be said to be like towers for their strength and impreguableness; they are set for the defence of the gospel, and are as immoveable as towers; they stand the battery of Satan's rage and malice, and abide the force of the world's persecutions and reproaches; and none of these things move them to desert the work they are employed in. Moreover, this neck of the church is compared to a tower of ivory; whether there was a tower built of ivory, or that was so called, we have no account in scripture; the Targum, on this place, speaks of an ivory tower, which king Solomon made, but the scripture is entirely silent about it; unless by it we understand that great throne of ivory, which is mentioned in 2 Kings x. 18, and which may as well be called a tower, as the pulpit on which Ezra and others stood, is, in the Hebrew text, in Neh. viii. 4. Now the church's neck may be said to be a tower of ivory, 1. To express the purity of gospel ministers, both in doctrine and life; who at once answer that character, of holding the mystery of the faith in a pure conscience; and so become examples to others, both in faith and))urity. 3. These may be said to be as towers of ivory for their strength, which they receive from Christ, to iiold fast the doctrine of faith, to confirm and establish others in it, and to withstand the force and power of Satan's temptations. 3. They may be'eompared hereunto, for the smoothness and evenness 'of those doctrines which they preach; by which I mean, njt those smooth things, which carnal persons would have prophesied to them, such as are tickling to the carual ear, taking to the carnal fancy, and suited to the carnal hearts of unconverted ones; but such as are agreeable to the word of God, consistent with themselves, being all of a piece, and not yea and nay, as well as suited to the experiences of God's children. Or else,

2ndly. By the church's neck may.be meant, the scriptures of truth; which lead and direct souls to Christ, the Head; and are the means of conveying spiritual breath, life, and food to God's children; and are beautifully hung and adorned with soul-refreshing doctrines, and comfortable promises. Now this neck may be said to be as a tower which is very high: seeing that it contains things which ai'e sublime, and out of the reach of carnal sense and reason; and is also as impregnable and immoveable as a tower; for though Satan and his emissaries have attempted to remove the scriptures out of the world; yet their efforts have hitherto,"and ever will be in vain: and these may likewise be very well compared to a tower of ivory, for the purity and glory of them; for, " the words of the Lord are pure words; as silver tried in a furnace of earth, purified seven times. Psalm sii- 6. Or else, 3rdly. By the church's neck may be meant, the grace of faith, which lays hold upon and keeps close to Christ, the Head; it is that grace which exalts and glorifies him, and by which saints live upon him, and receive grace, streugtii, and nourishment from him; and is never without the other graces of the Spirit, and the becoming fruits of righteousness, which serve to adorn it; This may be compared to a tower of ivor}^ "l. For the strength of it; which appears both in believing the promises of God, which sometimes seem to be attended with difficulties insuperable to sense and reason, and in resisting and withstanding Satan's temptations; this fort and tower of faith Satan could never take and demolish; it has stood and will stand against all the posse that he is able to collect together against it; because Christ, who is the Author, will be the Finisher of of it; and continually prays that it fail not. 2. For the purity, beauty, and glory of it; as the church's neck being compared to a tower, is expressive of its strength; so its being compared to ivory, shows its beauty and fairness: faith, that is pure and ■ unfeigned, is a beautiful grace in the eyes of Christ; he is sometimes ravished with this neck of the church, and with one chain thereof; see piscinis artificiosisslmis, Junius, Piscator. In Bemidba Rabba, parash. 14. the words are paraphrased thus; "Thine eyes are like fishpools, which are finished with consultation and thought." p The

Targum by them understands the scribes; Jarchi,the chap. iv. 9. 3. For the preciousness of it; as ivory is very precious and valuable, so is this grace of faith; it is called precious faith, in 2 Peter i. 1; and so it is in its nature, object, and actings; it is more precious than ivory, yea, than gold; hence the trial of it is said to be " much more precious than that of gold that perisheth," 1 Pet. i. 7.

II. The eyes of the church are here compared to fish-pools in Heshbon, by the gate of Bathrabbim: in this comparison the allusion may be to the humonrs in the eye, one of which is called aqtiea,- which are enclosed as water in a fishpool, and in which the eye seems to swim; hence the eyes are called by Virgil" nalantia lumina; and the same word in Hebrew, signifiss both a fountain and the eye; and fishpools, in the plural number, are properly observed, because there are two eyes. Some think that Heshbon is not to be taken here as the proper name of a place, but to be read in construction with fishpools thus, " thine eyes are like to fishpools, artificially made;" that are curiously formed, and according to art; such as were about the sheep-gate, which is here called the gate of Bathrabbim, because it was much frequented, and through it abundance of people passed to and fro: but it seems most agreeable to understand it of the city of Heshbon, which was the seat of Sihon king of the Amorites, as appears from Numb. xxi. 26, and Bathrabbim was one of the gates of this city; which' was so called, either because it led to Rabbath, a city near unto it, and therefore are mentioned together, in Jer. xlix. 3, which, as is manifest from 2 Sam. xii. 27, was a city of waters; or else, because of the vast multitudes of people which went in and out thereat; for it may be rendered "the gate of the daughter of many, or of great ones." Near this gate, it seems, were some very excellent and delightful fishpools, to which the eyes of the church are here compared; and by which may be meant, either,

1st. The ministers of the gospel;P who are to the church, as eyes are to the body; for which see chap. i. 15, and these may be compared to fishpools, 1. For their clearness of sight into gospel-truths: it is true, in comparison of that light and knowledge which saints have in glory, they now " see but through a glass darkly;" but yet, with respect to the legal dispensation, in which there was much darkness and obscurity, they may be said to " behold with open face the glory of the Lord;" and their light will still be considerably increased, when the " watchman shall see eye to eye;" and that will be, " when the Lord shall bring again Zion." 2. Like fishpools full of wise men, or such who delight in sublime wisdom: so in Zohar, in Numb. fol. 89. 2. Aben Ezra, the prophets: in Shirhashirim Rabba in loc. and in Bemidbar Kabba, parash H. they are interpreted of the Sanhedrin.and elders of the congregation; and so in Yclammedenu and Siphri in Yalkut in loc.

water, they arc filled witli " the fulness of the blessing of the gospel of Christ;" the means of grace, the ordinances of the gospel, and particularly the ministry of the word, are in scripture compared to waters; see Isa. Iv. 1, where souls are kindly invited, and where they often meet with that which is as refreshing as cold water to a thirsty man; and of this Christ's ministers are full, being filled by him, who " fills all things;" they are not like those, in 2 Peter ii. 17, who are said to be " wells without water," but are like" the fishpools in Heshbon," clear and full. 3. They may be compared to those fishpools which were " by the gate of Bathrabbim," because of the multitude of people which flock to, and attend upon their ministry, and which receive benefit more or less thereby; and then more especially will they answer this metaphor, when that prophecy, in Isa. ii. 2, 3, shall have its full accomplishment. 4. The word which is here translated fishpools, comes from a word which signifies to bless, because pools of water were esteemed blessings; see Judges i. 15, and so are ministers of the gospel to the churches of Christ; they are promised by God as such, Jer. iii. 15, and he sometimes threatens to remove them as such from his churches, when they are grown carnal, lukewarm, and indifFereat, and do not prize and use such mercies and blessings as they should; see Rev. ii. 5. Lord's days, ordinances, and opportunities of hearing the gospel preached, are the only blessings and cornforts of life that some enjoy; God gives them " the bread of adversity, and the water of affliction;" this they are sure to have, with this they are fed all the week long; but on Lord's-days, they have sweet and comfortable meals for their souls; and this great blessing God favours them with, though he denies them many temporal ones, which is, that their teachers are not removed into corners, but their eyes behold their teachers; they have Christ's fishpools to come unto. 5. They are like fishpools, whose waters are still, quiet, invariable, and constant; and are not like troubled waters, such as false teachers are, who are continually casting up the mire and dirt of their own inventions, and the " divers and strange doctrines" of men; but these abound with those truths, which, like Christ, the Author of them, are " the same yesterday, to-day, and for ever." Or else, 2ndly. By these eyes of the church, may be meant " the eyes of her understanding," which are enlightened by the Spirit of God, particularly those of faith and knowledge; vvhich may be said to be as fishpools, ]. For their perspicuity: faith can behold things clearly, which are invisible to, and are out of the reach of carnal sense and reason, and therefore is called " the evidence of things not seen;" it can look " witliin the veil," and view an unseen Christ, with all the invisible realities of another world. 2. For their steadiness and unmoveableness: the eye of faith is fixed, not upon the duties, services, and performances of the creature; but upon the person, blood, and righteousness of Christ; it looks off of all things else alone to him. 3. For their abounding with the tears of gospel-repentance; Jeremy wished that his " head were waters," and his " eyes a fountain of tears:" the believers eyes are so; for repentance is a tear that drops from faith's eye: souls first look, and then they mourn; nor do they ever more so, nor in a better manner, than when they can view their righteousness, peace, and pardon in a bleeding Saviour; it is under a sense of this, they both mourn, most and best, both for their own sins, and the sins of others; their eyes are as fishpools, abounding withf these waters; " rivers of water run down their eyes, because they keep not God's law," Psalm cxix. 136. 4. For the modesty of them; these are not rolling waters, to which wanton and immodest eyes may be compared; but quiet, still, and standing ones: faith is a very modest grace; and he that is possessed of it, and has the greatest measure thereof, is the most humble soul; it exalts Christ, magnifies his grace, and gives all the glory to him; it abases the creature, takes away all boasting from him, and ascribes nothing to him; for which reason the church's eyes are also said to be as " dove's eyes within her locks." 5. For their proportionable size, exact symmetry, and delightful beauty: perhaps the allusion may be to fishpools;' whicii, being discerned at some distance, between trees or groves, look very sparkling and dazzling; and so did the church's eyes to Christ; with which he seems to be ravished, as he says he was, in chap, iv. 9, and vi. 5.

III. Her nose is said to be " as the tower of Lebanon, which looketh toward Damascus." Very properly is the nose mentioned next to the eyes; since as Cicero ' says, "it is so placed, as that it. seems to be as a wall between the eyes; and here it is compared to a tower, not for the largeness of it, which is not reckoned comely, but for its position and use; though it may be rendered, " thy face;"' and may denote her aspect bold and courageous. This tower of Lebanon seems to be one that was built in or near the forest of Lebanon; and was a frontier tower for that part of the counti-y which lay towards Damascus; it was a tower on that part of mount Lebanon which fronted Damascus, that lay in a valley; and so open to view, as well as exposed to winds, hence called by Lucan" ventosa Damascus; which tower was so high, as Adrichomiiis " says, that from thence might be seen and numbered the houses in Damascus: Vitriuga* observes, that many travellers relate that, on the extreme part of this mountain, in a craggy place, to which the plain of Damascus is subject, is a small build • iug; which though it is of an Arabic original, as is said, yet he thinks it is the place where a tower formerly was, looking to Damascus, to which Solomon here alludes. To this the church's nose is compared: by which may be meant, 1. either. The ministers of Clirist, as before; for it need not be thought strange, that one and the same thing should be expressed by different metaphors for different reasons, especially this: seeing there are different parts and branches of the work and office of ministers; who are not only eyes to see, but as the nose to smell; having a spiritual discerning iuto gospel-trufhs beyond others, they not only savour them themselves, but diffuse the savour of them to others, and are themselves to many " the savour of life unto life:" they are, in some measure, both the ornament and the defence of the church; the former is intended by their being compared to the nose, which is the ornament of the face, as well as the scat of smelling; and the latter, by " the tower of Lebanon;" and this as " looking towards Damascus," the inhabitants of which were always enemies to the people of Israel and so it denotes the courage and vigilance of faithful ministers; who continually have their eye upon the church's enemies, watch all their motions, observe all their steps, and, with a manful courage, face and attack them. Or, 2. By this part thus described, may be intended in general, the stateliness and majesty, courage and maganimity of the church; her stateliness and majesty by her nose, which, when of a good size and well-proportioned, adds much grace and majesty to the countenance; her magnanimity and courage, by its being compared to the invincible and inpregnable tower of Lebanon, which looks towards Damascus; intimating, that she was not afraid to look her worst enemies in the face; and so answers tlie character which is given of her, both by Christ aud by the daughters, in chap. vi. 4, 10, which is, that she was " terrible as an army with banners." Or else. 3. It is expressive of her prudence and discretion in spiritual things, which she is capable of discerning from carnal; she can distinguish truth from error, and can espy dangers afar off, and so guard against them; for which her nose may be compared to this tower which was thus situated.

church's head. Secondly. Why it is thus compared.

First. I shall inquire what the church's head is; which is not the civil magistrate; he may indeed be a member of the churcli, but not the head of it. The princes and great meu of the world may be of much service to the church; as in the latter day, kings shall be hernursiug fatliers, and queens her nursing mothers; but then they shall be so far from being her head, that they shall bow down unto her, and lick up the dust of her feet. The Targum indeed understands it of the king who is set over the people.

Some'' think, that by the head, is meant the soul or mind; which is indeed the chief part in man; and being filled with tlie graces of the Spirit, and the precious fruits of righteousness, may much resemble the top of Carmel, covered with pleasant plants and fruitful trees: but it seems better to understand it of Christ, who only is the Head of the church; she is compared to a body, because consisting of various members, of which body he is the Head; see Col. i. 18; "aud he is the Head of the body, the church." Christ

Verse 5. Former part. TJiine head upon thee is like Carmel, and the hair of thine head like purple.

These words contain the two last, which are the ninth and tenth instances of the church's beauty.

I. Her head upon her is said to be like Carmel.

II. The hair of her head like purple. I. Her head is compared to Carmtl. And it will he proper to inquire. First. "What is the

1st. A representative Head of his church; as such he acted in the everlasting covenant of grace; where what he did he did in her name, aud what he received he received for her; hence the elect are said to be blessed with all spiritual blessings, and grace is said to be given to them in him before the foundation of the world: thus also be acted as their representative, when he was crucified, buried, rose again, aud entered into heaveu; they were then crucified, buried, and raised, and are now made to sit together in heavenly places in him.

2Qdly. He is a political head; in the same sense as a king is the head of his people, Christ is the Head of his church: and this regards his kiugly office, as the other did his surety -ship engagements: Christ is given to be " an Head over all things to the church;" and he is Head over the church, thine Head, t't:?, which is over thee and above thee; aud which may be understood in the same sense, and may be interpreted by his Father's setting him as King over his holy hill of Ziou: which office he executes, by enacting laws for the good of his people, which are written not upon tables of stone, but upon " the fleshly tables of the heart:" by subduing their enemies, protecting their persons, and supplying them with all necessaries as a Head and common parent to them.

3rdly. He is an economical head. He is a Head to his church, in the same sense as a husband is to his wife, Eph. v. 23, she being espoused aud married to him, ought to be subject to him, as her head; and in the same sense as a father is to his children. Clirist is the everlasting Father; saints arc his children, which God y Alcuin and ^auctius in loc.

has given him, and are bora unto him in his church; and him they ought to honour, as their Head. Also he is so in the same sense as a master is to his servants; and it is under this consideration that Christ becomes the head of angels, who are servants in his family: he is not indeed the Redeemer of angels, because they never were in a state of slavery and captivity; nor is he the Mediator of them, they having never been at variance with God, nor rebelled against him; but yet he is the head of them, according to Col. ii. 10, " which is the head of all principality and power." 4thly. He is a natural head; even as an human head is to a human body; and it is in allusion to this that he is often called the head; of which many things may be said: as, 1. That he is a true aud proper Head; and that which is so, must, (1.) Be of the same nature with the body; Eo is Christ; he has partaken of the same flesh and blood, and has been in all things made like unto his church, sin excepted; hence arise that strong affection to her, sympathy with her, and care of her. (2.) It must be united to it; a head separate from the body, cannot be a proper head, nor do the service of one to the body: there is a spiritual and indissoluble union between Christ and his church; which is represented by that conjugal union there is between a man and his wife, by which they become one flesh; and also by that natural one, of the vine and branches; but nothing does more express it to the life, than that of head and members; for " we are members of his body, of his flesh, and of his bones." (3.) It must be superior to the body, as well as of the same nature with it, and united to it: so is Christ: and that not only in his highest nature, as he is God, and in his office, grace, and power: but even in our nature, being " crowned with honour and glory," and set at his Father's right hand in it, " far above all principality and power." (4.) It must be a living head, and endued with the same vital spirit as the body is: such an one is Christ: he and his church live one and the same life: he is the believer's life: he lives, but it is Christ that lives in him; one and the same vital Spirit actuates both head and members, and that is the Spirit of God, which is in Christ the head, without measure, but in his members in measure; " for he that is joined to the Lord, is one spirit." 2. Christ is a perfect Head; there is no deficiency in him, nor any thing wanting that may render him a suitable one to his church. (1.) Here are no parts nor sense wanting; he has eyes to see with, which are continually fixed upon his people; he sees their persons and their circumstances, and accordingly relieves them; his ears are open to their cries, which are not disregarded by him; and he has a tongue to speak a word in season, both to them and for them; he smells a sweet savour in the persons, garments, aud graces of his people, and has tasted death for thera all. (2.) Here are no vicious humours which fall from hence to infect the body: Adam was a federal head to all his seed; but nothing is derived from him bnt sin, corruption, aud death, and such vicious humours, which have infected all human nature; but from Christ is nothing derived, but holiness, grace, and life; for he himself is " holy, harmless, and undefiled." (3.) Here is no deformity at all; but every part is in its proper place and just proportion; there is a surpassing beauty in all: " he is fairer than the children of men;" there is none to be compared to him; " he is white and ruddy, the chiefest among ten thousand." (4.) Here is a fulness of every thing to supply his body with; " he is full of grace aud truth:" there is a fulness of justifying and sanctifying grace in him; all our righteousness, holiness, grace, strength, life, and nourishment, come from Christ, our Head; " it is in him we live, and move, and have our being." and he has a sufficiency of all grace to supply his members with. 3. Christ is the only Head of his church; there is no other; if the church had more heads than one, she would be a mouster. The civil magistrate is no head of the church; neither is the pope of Rome; Christ only is. As there is but one body, though consisting of various members; and one spirit, which actuates them all; and one faith, by which they hold to the Head; and one baptism, in which they make a profession of him; and one God and Father of us all, who, by adopting grace, has made and owned them for his children; so there is but one Lord and Head unto them, " who is over all, God blessed for ever." 4. He is an everlasting Head. The church never was, nor never will be without an Head; she has a living one, and one that lives for ever; and this is matter of joy and consolation to God's people: hence they need not fear a supply of all grace, life, and strength; for, because he lives as their Head, they, his members, shall live also. But,

Secondly. I shall now consider why Christ, who is the church's Head, is compared to Carmel; that is, mount Carmel, as the Arabic version expressly renders it. And, 1. This was a mountain in the land of Judea, where Elijah contended with and slew the prophets of Baal; and which the Targum on this text takes notice of: and for the height of it, Christ, the church's Head, may be compared unto it; " who is higher than the kings of the earth," " nay, than the angels in heaven: for he " is set far above all principality and power;" nay, " He is higher than the heavens themselves." 2. This was a very fruitful mountain, whose top was covered with vines, cornfields, and fruitful trees; see Isa. xxxv. 2, and Amos i. 2. The word is sometimes used for green ears of corn, as in Lev. ii. 14, and sxiii. 14, and is sometimes rendered, by our translators, a fruitful field, as in Isa. xxxii. 15. A bushy, well-set head of hair, which may be here referred to, since hair is mentioned in the next clause, may be fitly compared to a mountain or to a field, covered with trees and grass, as such to a head of hair,' and this may be expressive of Christ, the church's Head, on whom her hair grows; and who is her green fir-tree,from whom all her fruit is found. 3. The word is by some'' rendered crimson; and the rather, it may seem to be so taken here, because purple is made use of in the next description; and which go together, and are thus rendered, in 2 Chron. ii. 7, and iii. 14. And this may serve to set forth, (1.) The royal dignity and majesty of Christ; this being a colour usually worn by the kings and great men of the earth; one of Christ's titles, is " the Prince of the kiugs of the earth," Rev. i. 5. (2.) His ardent love to his church; whose flaming affection to her may be very well represented by this colour. Or, (3.) His passion and bloody suffering for his church and people; by which their sins, though like scarlet, become as snow; and though red like crimson, are as wool: so that here is a crimson Saviour for crimson sinners. Thus may Christ, the church's Head, be compared to Carrael.

Though some think, that not the head, but some covering of the head, is intended here: R. Solomon Jarchi thiuks, that the fephilliii or phylacteries, which the Jews wore about their heads, are here meant; but this is not probable: rather, with others,'' the allusion is to the nuptial crown or garland, made of flowers, &c., which was worn by the bride on the marriage-day: and this may denote the graces of the blessed Spirit, which are " an ornament of grace to the head, and chains about the neck;" which may very well be thought to resemble the fruitful top of mount Carmel: and as one"^ well observes, by this covering of the head more particularly may be meant, the grace of hope, which is the believer's head piece, 1 Thess. v. 8; as Christ who is our Head is called our hope; so our hope which is our head-piece by a Sgure which is not unusual, may be called the head; it is supported and sustained by faith, which is the neck; and has its life and liveliness from the death, sufferings, and resurrection to Christ; and therefore may be compared to crimson.

11. The hair of her head is said to be like ptirple: ])urple coloured hair was in great esteem; of this colour was the hair of king Nysus, according to the fable;'' and so the hair of Evadne and of the muses were of a violet colour;^ the hair of Ulysses is said tobeliketothehyacinthflower/which is of a purple or violet colour; and Miltons calls the first Adam's hair, hyaciuthine locks; and here in a figurative sense, the second Adam's hair is said to be like purple. By which may be meant

* Sanctius and Bishop Patrick in loc. « Dur- either the thoughts of her heart, which are many and numerous, and which proceed from thence, as the hair does from the head; and when these are fixed upon, and are employed in the contemplation of a crucified Christ, then may they be said to be like purple; and then are they taken notice of by Christ and are exceeding delightful to him. Though 1 rather think, that believers are here meant, as I have observed on chap. iv. 1, and v. 11; who grow on Christ, the Head, and receive their strength and nourishment from him; and these may be said to belike purple. 1. Because of that royal and princely dignity they are advanced to by Christ; who has made them " kings and priests to God and his Father;" for this is a colour that is usually worn by great personages,'' such as all believers are. 2. Because of their being washed in Christ's purple blood; for so are both their persons and their garments: they are tinctured with it, and are of this die. 3. Because of the sufferings which they undergo for the sake of Christ and his Gospel; and especially such dear and precious servants of Christ may be said to be as purple, who have spilled their blood, and laid dowu their lives on his account.

Though some' think, that not the hair, but either the hair-lace, or the pins, or some such small things, by which the hair is tied and dressed up in a beautiful order, are intended; and indeed the word is never used elsewhere for hair, and it properly signifies something small, thin, and tender: and this may teach us what notice Christ takes of the meanest grace and performance of believers; every little thing that is in,oris donebya believer, looks very beautiful in Christ's eye; so far is he from despising the day of small things.