Exposition of the Whole Bible

towards me. Christ having spoken largely in corameudation of his church's beauty, vouchsafed his presence to her, and made her drink of his best wine, which causes the lips of those that are asleep to speak: she, after a long silence breaks forth, as an effect of it. And,

I. Claims her interest in him: " I am my beloved's."

II. Takes notice of his love and affection to her; " and his desire is towards me."

I. She signifies the satisfaction which she had in her soul, with respect to her being Christ's; which is an affair of the utmost concern; about which saints have often a great many doubts and fears; and a satisfaction in which he is exceeding desirable to them. The churth has expressed herself in the same words twice before in this song; see chap. ii. 16, and vi. 3: therefore less will be required in the explication of them here. However, some things respecting the present frame and disposition of her, the agreement of these words with the context, and what has not been so carefully observed in the former texts, may be taken notice of here. And,

'1st. These words may be considered as expressive of that assurance of faith, which the church had of her union to and in Christ; it is as if she should say, After all these expressions of love unto me, and the sweet enjoyment of his presence which he has indulged me with, surely I may venture to say, that lam his; nay, I am sure that I am. From hence may be observed, 1. That the grace of assurance is attainable in this life; instances of which we have, not only in the New- Testament-saints, such as the apostle Paul, and others, who knew that Christ had loved him, and had given himself for him: was well satisfied both in his ability and fidelity, to keep what he had committed to him against another day, and was persuaded that there never would be a separation from his love; but also in Old-Testament-saints, as David, who could claim his interest in an everlasting covenant, and was assured of it, even in his dying moments, and that in the prospect of the jiresent and future ill state of his family; and Job, who knew that his Redeemer lived, and that for him, even when he was under the most severe, afflictive dispensations of providence; as also Habakkuk, who discovered the strength of his faith in God, as his salvation, even when all outward and temporal enjoyments failed him. 2. That there may be a continuation of the exercise of this grace: a person may not only be able to express his satisfaction as to his interest in Christ once, but also to repeat it, as the church does in this song; this is the third time she expresses her assurance in this very form of words, and oftener still in other language: nay, this grace is often exercised by believers, after much sleepiness and drowsiness, many slips and falls, great weakness and infirmities, as may be observed in the church's case frequently in this book; and it is likewise worthy of remark, that those persons who have been the greatest sinners before conversion, and have been suffered to fall the foulest after, have been blessed with this grace of assurance, as David, Paul, Peter, &c. 3. That the exercise of this grace often follows upon the enjoyment of Christ's presence; the church had been lately indulged with it; Christ went up into his palm-tree, the church, filled her breasts, the ordinances, with his grace and presence, and had made her drink of the wine of his consolation, which occasioned these expressions of hers. 4. Her frequent repetition of these words shows, that much of her comfort depended upon the knowledge she had of her interest in Christ; for, though assurance is not of the essence of faith, there may be true saving faith, where there is not the assurance of faith; yet to have it, makes much for the comfort of a believer: for if a glimmering sight of Christ fills the soul with so much joy, what must a full view do? if only an hope of interest gives much satisfaction, certainly a full assurance of it must give much more. 5. It may also be observed, that this grace has no tendency to promote or encourage licentiousness: that is the sealing word of the Spirit, who performs it as the holy Spirit of promise; and at the same time he seals, he leaves a greater impress of holiness upon the soul; this does not make persons careless, indolent, and inactive as to^duty; but rather excites and stirs them up to be more careful and constant in it; of which here is an instance in the church in the following verses; " Come, my beloved, let us go forth into the field; let us lodge in the villages," &c.

2ndly. These words may be considered as a modest acknowledgment of the church's, that all she was and had were Christ's; " I am my beloved's," and it is " by his grace I am what I am:" all that he had said of her in the former verses, she does in this one expression return to him again; she acknowledges that all her beauty, which he had so much commended, was his, and not her own; that she was by nature black, and only comely through that comeliness which he had put upon her; that those several graces, with which she was adorned, and which he might have a regard unto in the several parts described, were his; he was the Object, Author, Owner, and Preserver of them: that particularly it was owing to grace and strength received from him, that her walk, her outward conversation, was in any measure agreeable, and was so beautiful as he was pleased to declare, in ver. 1. That all her fruitfulness, either in the exercise of grace, or in the performance of good works, or in having many souls born again in the midst of her, which may be intended in ver.

2, were all from him, and to be referred to his mighty grace and divine blessing. That her ministers and ordinances were of his providing, appointing, and filling, expressed by her breasts, ia ver. 3. That all her strength, which appeared in the exercise of her faith on him, and in the discharge of her duty to God; her light and knowledge in divine truths, the savour and relish which she had of them, together with her zeal, courage, and magnanimity to keep and defend them, signified by her neck, her eyes, and nose, in ver. 4, were all communicated to her from him: as also that he was her only Head, both of eminence and influence; and that it was owing to that grace, life, strength, and nourishment, which he afforded, that her hair, true believers, grew so well, and appeared so beautiful as they did, in ver. 5. Moreover, that she was his palm-tree, which he might go up into, and gather the fruit of, when he pleased; and that it was his grace which caused her to grow so straight and upright, and made her so fruitful as she was, in ver. 7—9; wherefore she concludes in this verse, saying, " I am my beloved's;" that is, the glory of all this is to be referred to him, and not to myself.

3rdly. These words may also contain in them a voluntary surrender of herself, and all she had, into Christ's hands. This is what he requires of us; " iry son," says he, Prov. sxiii. 26, " give Die thine heart:" but this we are unwilling to do, until the day of his power passes upon us; and then we are made willing to give ourselves unto the Lord, and all we have, that we may therewith serve and glorify his name. This the church was enabled to do, knowing that she was not her own, but his; and therefore was desirous to glorify him with her body and spirit, which were his.

4thly. They are likewise expressive of that open profession she made of Christ before others; she was not ashamed to tell whose she was, and to whom she belonged. It is our duty to make a public profession of Christ, as well as to beheve in his name; " for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," Rom. x. 10, a believing in Christ may be suflicient for our everlasting security; but a profession of that is necessary and requisite to show forth a Redeemer's glory, which we ought to be concerned for; and when we have made a profession of Christ, we ought to hold it fast, without wavering, and adorn it by a suitable conversation. But,

II. The church in these words takes notice also of the love and affection of Christ towards her; " and his desire is towards me." The words may be rendered, thus, because or seeing his desire is towards me; so Junius reads them; and then they may be considered as a reason of the former expression of her faith in Christ, acknowledgment of his grace, and profession of his name; for Christ's love manifested to us, is a considerable evidence of our interest in him, and in his everlasting love;

this will make us free and ready to acknowledge that we have nothing but what we have received from him; it is this which fills us with love to him, constrains us to obey him, encourages us to make a profession of him, and to maintain it, notwithstanding all discouragements thrown in our way, or opposition made against us. But let us consider a little the import of this phrase, and what is intended by it: it seems to be very much like, and perhaps the allusion is unto those words, iu Gen. iii. 16, and " thy desire shall be to thy husband;" but here the husband's desire is towards his wife; so that what was inflicted by way of puuishraent upon the woman, being inverted, is a blessing of grace unto the church. The phrase may be expressive,

1st. Of Christ's love and affection to his church; his desire was towards her, 1, From everlasting; for having loved her, he desired her of his Father for his spouse and bride, which was granted him; for God gave him his heart's desire in this thing, and did not withhold the request of his lips from him. 2. His desire was towards her in time, that he might procure everlasting salvation for her; as an instance of his love, he undertook it; in the fulness of time assumed her nature; ia order to effect it; was straitened in his mind, and as it were uneasy until it was accomplished: so great was his desire after it; hence he expressed himself thus to his disciples, at his eating the last passover, " With desire have I desired to eat this passover with you before I suff'er," Luke xxii. 15; the chief reason was, because his time was at hand, the hour was now come, so much desired by him, when he should give the strongest evidence of his love to the church, in laying down his life for her. 3. His desire is towards his people, even before conversion, though dead ia tresp3sses and sins; that they may be quickened, called by grace, and brought to the knowledge of himself; and, notwithstanding all their backslidiiigs and revoltings from him, still his desire is after them, to do them good; neither will he turn away from them, but rests in his love towards them. 4. His desire is continually after his people's company, grace, and beauty; they are the excellent in the earth, in whom is all his delight; he is well pleased with that beauty which he himself has put upon them, and his desire is after it; " so shall the king greatly desire thy beauty," Psalm xlv. 11; he is ravished with those graces which he bas implanted in them; he is exceedingly delighted with their looks and words: and therefore says. Cant. ii. 14, " let me see thy countenance, let me hear thy voice; for sweet is thy voice and thy countenance is comely:" nay, he has signified his desire that his church and people may be the place of his residence and habitation, and that for ever; " for the Lord hath chosen Zion, he hath desired it for his habitation," Psalm, cxxxii. 13, 14. Hence, 5. He will be not satisfied until he has the whole church with him in glory; this was the joy that was set hefore to Christ, to go along with her; " Come, my be- him in his sufferings; what he is now making preparation for in heaven, and what he is continually pleading for, as being exceedingly desirous of, saying, John xvii. 24, " Father, I will that they also whom thou hast given me, may be with me, where I am, that they may behold my glory. Thus Christ's desire is towards his church.

2udly. This phrase may be expressive of that power which the church has over Christ, so that she can have any thing of him, when she pleases; he is so kind and indulgent an husband, that he will not deny his spouse anything that may be for her good and his glory. The strength of faith in prayer is very great: an instance of this we have in Jacob, who had power with God, and prevailed: and it is upon this score that God said to Moses, let me alone: knowing what interest Moses had in him, and how prevalent his petitions were with him; so that speaking after the manner of men, be could scarcely deny him any thing; " the effectual fervent prayer of a righteous man availeth much," James v. 16.

3rd]y. The import of this expression may be, that Christ was her husband; " I am my beloved's, and his desire is towards me:" that is, he is my husband, I am his, and he is mine: so thd wife is called " the desire of the eyes," Ezek. xxiv. 16, 18, and this was a very great blessing that she was favoured with, and an unspeakable comfort, that she could claim her interest in Christ under this sweet and endearing character and relation. Or,

4thly. It may be expressive of the whole care and concern of Christ for her, as her husband;' who as such beai's and sympathizes with her under all her weaknesses and infirmities; protects from all dangers and enemies; and provides every thing for her, as food and raiment, grace and glory, all things necessary for her, both for time and eternity. Whatever may conduce to her comfort here, and eternal happiness hereafter: as a loving husband, he has given himself for her, res-

II. Some particular things mentioned which she invites him to: 1st. " To go forth into the field." 2ndly. " To lodge in the villages." 3rdly, " To get up early to the vineyards."

III. The things she had in view in so doing; 1st. To see whether " the vine flourished." 2ndly. Whether " the tender grape appeared." 3rdly. Whether " the pomegranates budded forth."

IV. A motive which she makes use of to prevail upon him; " there will I give thee my loves."

I. In these words is a general invitation given by the church to Christ to go along with her, " Come, ray beloved;" on which may be made the following remaks: 1. That this word, come, is by the church taken out of Christ's mouth; it is a word much used by them, not only with reference to themselves, but to others also; see chap. ii. 10, 13, and iv. 8, Eev. xxii. 17, and is expressive of much familiarity, hearty desire, and tender affection. 2. We must not suppose that Christ needed stirring up, or was unwilling to go along with her, but he sometimes stays until he is asked: not only to make his church sensible of her duty, and that she may prize his presence the •more: but also because he loves to hear her ask for his company, and say, " come, my beloved," let us walk together into the fields; let me there enjoy thy company, and let us take our fill of love. 3. These words may be considered as the church's calling upon Christ, to make good his promise, in verse 8, where he had given her reason to expect his presence; " I said I will go up to the palm-tree;" that is, I will grant my presence to my church and people, which are compar ■ able to the palm-tree; I will be in the midst of them; she now says to him, " come, my beloved," do as thou hast said -. though none of Christ's promises shall ever fail, yet they may not be immediately fulfilled; and it very much becomes believer's to plead them with him in prayer, and cued her from slavery and thraldom, procured an not let them lie long by them; they ought to put inheritance for her; and is now preparing that for her, and her for that, and will ere long put her into the possession of it. All which manifestly make appear, how much his desire has been and is towards her; which she having had some knowledge and experience of, ventures to iuvite him, as in the following words, saying.

Verse 11. Come, my beloved, let us go forth into the field: let us lodge in the villages.

Verse 12. Let us get up early to the vineyards; let us see if the vine flourish; whether the tender grape appear, and the pomegranates bud forth; there will I give thee my loves.

I. A general invitation given by the church

Christ in remembrance of them, as they are allowed, that he would remember to them the word upon which he has caused them to hope. 4. They also contain an earnest desire after the presence of Christ, and the manifestations of his love unto her; nothing is more desirable to believers than Christ's presence; and there is a great deal of reason for it: for this only makes their lives comfortable whilst here; fills them with true solid joy and pleasure, makes a heaven upon earth, supports them under all their trials, carries them through all their diflBculties, and gives them pleasing prospects of death and eternity. 5. They show the sense she had of her own insufficiency for the work she was going about, without the presence of Christ; for without him we can do nothing: hence, says Moses, Exod. xxxiii. 15,

" If thy presence go not with me, carry us not up hence:" the church here knew full well that her visiting the several congregations of the saints, to see in what condition they were, would be to little purpose, unless Christ went with her, and therefore she requests the favour of him. 6. It may be farther observed, that the clearer views a soul has of its interest in Christ, the more desirous it is of commuaion with him: this may easily be observed in the church's case, by comparing these words with the preceding verse: some, the more they are known, the less their company is desired; but the more and better a soul knows Christ, the more desirable his company is; and when they once have it, would never part with it; but say, with Peter, Matt. xvii. 4, " Lord, it is good for us to be here:" hence it is that they often long to depart out of this life, that they might be with Christ; which to them is far better than this life, and all the enjoyments of i(. 7. The church's affixing this endearing character, " my beloved," to the invitation come, thereby si2;nifying her affection to him, as well as her interest in him, may be considered as a powerful argument to induce him to go along with her: for with whom should, or indeed will loving husbands go, but with their wives, and especially when their company is importunately desired? one saint cannot tell how to deny another, when tlifiir company and conversation is desired on spiritual accounts; so engaging is it to each otlier; much less can Christ deny his church, when she entreats him after this sort.

II. The particular things she invites him to, are now to be considered. And,

1st. She desires him to " go forth into the field with her:" which may be expressive, I. Of her desire after Christ's presence, both at home and abroad; she would not stir out of doors without him; when at home, nothing so delightful as his presence; and, having some business in the field, she is loath to go without him; O happy soul, that is thus blessed! of such an one it may be truly said, Deut. xxviii. 8 — 6, " Blessed shall thou be in the city, and blessed shalt thou be in the field; blessed shalt thou be when thou comest iu, and blessed shalt thou be when thou goest out." 2. Of her desire after solitariness, or of being alone with Christ: thus, Gen. xxiv. 63, " Isaac went out to meditate in the field;" where he could be retired, and have his thoughts more free, composed, and fit for such an employment: the field is also a place of more secrecy, as well as retireduess; and therefore, I Sara. xx. 11, " Jonathan said to David, come, let us go into the field;" that they might more freely tell their minds, and impart their loves to each other: thus the church desired Christ to go with her iuto the field; that there being alone with him, she might tell him all her heart, and let him know how much she loved him; which she could not so freely do in company. 3. She might design some recreation by it; it may be an allusion to persons who keep their country-houses, who, being retired from the city, take their walks in the field, to see how the fruits of the earth grow, as well as to enjoy the benefit of the country air: so the church: she is for going abroad into the fields; but then she would have Christ go with her; for no recreation is so, unless he be with her; walking abroad in the fields will yield her no pleasure, unless Christ be there. 4. It may signify her desire to have the gospel spread in the world, especially in those parts of it, in which it had not been as yet preached; and which looked very much like an uncultivated field: thus the field in the parable, Matt. xiii. 38, is said to be the world; which, being overrun with the thorns and briars of sin and corruption, moves her pity and compassion, and excites desire in her to have the gospel planted there, that so it might become a fruitful field: and therefore she is desirous to have her husband, and the true husbandman, go along with her, to manure, cultivate, and plant it; and perhaps the Gentile world may be particularly intended.

2ndly. She farther invites him to lodge in the villages with her. There is a manifest gradation in these words of hers, which shows her end and design in all; she first invites him to go forth into the field with her, and that is in order to lodge with her in the villages; and their lodging there, is in order to get up early next morning to the vineyards: Junius and Tremellius read the word thus, " let us lodge by the cyprus-trees;"' for the Hebrew word ones, cepharim, signifies both vil- /a//es and cyprus-trees; see chap. i. 14, and iv. 14; by which may be meant the saints; who may be compared thereunto, for their excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with these, could not be unwelcome to Christ; seeing they are with him, " the excellent in the earth, in whom is all his delight:" though the word may as well be rendered villages, as it is by the Septuagint and others. From whence may be observed, 1. The villages being places of mean entertainment, both for food and lodgings; that a mean condition of life, with Christ, is more eligible and much preferable to the greatest affluence of the good things of this world without him: the church had rather have hard lodgings in a country village with Christ, tlian to dwell in a city, have her lodgings in a king's palace, or lie upon a bed of down without him: as one " once said, " Brown bread and the gos])el are good fare;" so it may be also said, " A country lodging with Christ is good lodging." 2. Villages being places of retirement, and free from the noise and hurry of the city, and might occasion her desire to lodge there; she wanted to be at liberty from the world, that she might have some solitary communion with Christ; so David, being almost worn out with the fatigues of the camp, the hurries of the court, thus passionately wishes, saying, Psalm Iv. 6, 7, "0! that I had wings like a dove, for then would I flee away, and be at rest; lo, tlien would I wander far off, and remain," or as in the Hebrew text, " lodge in tlie wilderness, Selah." The cares of this life, and the hurrying employmeats of it, do much interrupt and break iu upon a believer's comfortable communion with Christ; and therefore, with the church, he desires sometimes to be retired from them, and lodge with him m the villages. 3. She desires not only communion with Christ, but that it might be eoatiuued; she would lodge with him all night, as she says, iu chap. i. 13, " He shall lie all night betwi.tt my breasts," it is not merely for an hour or two, that she would have his company, but all night: believers, who have got some knowledge of Christ's person, and have tasted the sweetness of communion with him, are like the Samaritans, John iv. 40, who " besought him that he wonid tarry with them;" they are never weary of his company, and do not care how much they have of it. Though, 4. These n^ords may signify her desire to have the gospel preached in the villages, as well as in the cities: thus our Lord Jesus Christ, in the days of his flesh, "went about all the cities and villages, preaching tlie Gospel of the kingdom," Matt. h. 35; as did also his disciples after him; though, as one " well observes, the Gospel was first preached in cities mostly, and from thence spread itself in time into the neighbouring villages, where the heathen idolatry lasted longer than in cities; from whence it had the name of paganism, yagus signifying a village; which the church here observing, desires Christ to go along with her, and spread the Gospel there.* 3rdly. She signifies her desire also to " get up early to the vineyards," for which reason she thought it most proper to lodge in the villages, and not in the city; from whence she could not have been so early at the vineyards, as she desired to be. By.the vineyards, the Targum, R. Solomon Jarchi and Alshech understand the synagogues and schools of the Jews; and so it is explained in the Talmud -J though it seems much more probable, that by them are meant, the several particular churches and congregations of the saints; which are distinguished by sovereign grace, planted with a variety of fruitful vines, watered every moment by Christ, and fenced about with his almighty power; and by her getting up unto them, may be meant her visiting of them; which is much such an act of kindness and friendship as that of Paul's, who said to Barnabas, Acts xv. 36, " Let us go again and visit our brethren, in every city where we have preached the word of the Lord, and see how they do." And vs'hat still

" Bishop Patrick in loc. ^ In Shirhashirim Kabba, in loc. By the fieM and villages, the nations of the world are understood. y T. Bab. Erubim, si flores fructus parturiunt, Vulg. Lat. version -, ap • more shows how intent she was upon it, and how much her heart was in it, she is for getting up early; that is, betimes in the morning, or in the most seasonable time, as the word early is sometimes used: she is for losing no opportunity, and making use of the most suitable one to visit the churches, and that her visit may not be in vain, she is for taking Christ along with her; she is not willing to go alone; she knew of what service Christ's presence would be to the churches, and to what little purpose hers would be without him; and therefore she says, " let us get up early," &c. But, in. She mentions the several things she had in view in giving this invitation to Christ, or the several ends of it. And,

1st. It was to " see if the vine flourished;" and she might well think that this and what follows would take with Christ, and go a great way to prevail upon him to go along with her; seeing her ends here are much the same with his iu going down into his nut-garden, chap. vi. 11, and which, no doubt, she had some reference to. By the vine, the Targum understands the Israelites, who may be compared thereunto; and I think, true believers ia Christ, who are Israelites indeed, may very well be meant. These indeed, like vines, are weak and worthless creatures of themselves: yet being engrafted in Christ, the true vine, and growing upon him, they bring forth fruit, and are exceeding valuable and precious: and by their flourishing may be meant, both their fruitfulness in the exercise of grace, and in the performance of good works: and though the believer is not always in a flourishing condition; there is sometimes but a small appearance of fruit upon him; his life, his grace, is hid unto him; and his fruitfulness does not appear to others; yet he shall flourish again, because he is planted in a fruitful soil, by the rivers of divine love and grace; is well rooted iu Christ Jesus, and whom he takes care of, waters every moment, and purges and prunes, that he may bring forth more fruit; this the church was sensible of, and therefore is desirous that Christ would go along with her.

2ndly. Another end she had in inviting Christ to go with her into the field, villages, and vineyards, is, to see "whether the tender grape appear, or whether the flower of the grape opened itself."* By which may be meant young converts; who are weak and tender, have but little knowledge, a small degree of faith, and have not arrived to that solidity and establishment, as many others have; and are therefore compared to new-born babes, lambs, and kids of the flock: as also to a bruised reed, and to the smoking flax; but as Christ does not despise the day of small things, so neither does the church overlook them, but shows a very great erueritse uvaparva, Montanus; an.iperta sit gemma, Mercerus; ac florem protrudat, Tigurine version; exeruerit se uva prima, Cocceius; an aperiat se prima uva, Junius; aperuerit uva prima, Brightman.

concern for them; she is very desirous of seeing these appear in churches: this is a very great encouragement to churches, when souls are born again among them; it is a sign that the Lord designs to continue them, and to make them yet more flourishing and fruitful.

Srdly. Her other end is to see whether " the pomegranates budded." By pomegranates may be meant stronger believers, who are taller and more fruitful than the former; why they are so compared, may be seen in chap. iv. 13; and by the buddings of them, may be meant the actings and exercise of grace in them. We may observe that the church is concerned for the comfortable wellbeing and good estate of believers of all ranks and sizes; of the vines and pomegranates, as well as of the tender grapes; and of the buddings of the one, as well as of the blossoming or opening of the other.

IV. The motive which she makes use of to prevail upon Christ to comply with her invitation, is, "for. there will I give thee my loves;" that is, when we are alone in the field, or out at lodgings in the villages, or when we are together in the vineyards, visiting the vines and pomegranates, 1 will show thee my love; I will open all my heart to thee, and thou shalt know how much I love thee. And, 1. We are not to suppose that this is the first time of her loving Christ, or of her manifesting it to him, for she loved him long before; but she mentions this now to gain her end; for she knew very well what would take with Christ's heart, what was grateful to him, and that nothing was more so than expressions of her love to him, and this she had learned from his owu words, in chap. iv. 10, " How fair is thy love, my sister, my spouse! how much better is thy love than wine!" Christ knew very well she loved him; but yet he loved to hear her say she did. What made Christ ask Peter so often whether he loved him or no? it was not because he doubted of it, but because he loved to hear him express it. 2. By her loves, may be meant the manifestations of her love to him, in the observance of his commands; the offering up the sacrifices of prayer and praise unto him; as well as all other branches of religious worship and service in his house, which she promises to him there; and this sense the Targum inclines unto. 3. This, being expressed in the plural number, may intend not only the excellency of her love to Christ, and the various ways of manifesting it to him, but also the abundance of it: here was an overflow of it in her soul; her heart was brimful of it, and she seems to want an opportunity of venting it; for which purpose she desires to be alone with Christ, as Joseph did with his brethren, that so she might, with the greater freedom, let out her affections to him. 4. Communion with Christ, and the flourishing condition of his churches, tend much to enlarge a believer's heart with love to Christ, and to draw out his aflFections towards him, " we love him, because he first loved us," 1 John iv. 19. I see not why the word for loves, may not be rendered, my lovely flowers; as a word nearly the same, iu the following verse, is by some rendered, " those lovely flowers give a good smell," as Junius and Tremellius; which seem to refer to the flowers here; such as were to be met with in plenty in fields and vineyards, and among vines and pomegranates, as lilies, violets, &c., and may be an allusion to lovers, who used to give to those they loved, sweet smelling flowers;' and here may signify the graces of the Spirit, aud the actings of them, which are fragrant and acceptable to Christ.