---
title: "An Exposition of the Book of Solomon's Song"
author: "John Gill"
languages: [en]
shelf: "Commentaries"
section: 75 of 98
url: https://scriptura.si/works/john-gill-exposition-song-of-solomon/75/
cite: "John Gill, An Exposition of the Book of Solomon's Song, section 75. Scriptura (scriptura.si), https://scriptura.si/works/john-gill-exposition-song-of-solomon/75/"
---

# An Exposition of the Book of Solomon's Song

*John Gill*

A Baptist divine's verse-by-verse reading of the Song of Songs, first printed in 1776.

## 75. Chapter 6 Verse 10

Source: https://scriptura.si/works/john-gill-exposition-song-of-solomon/75/ · cite a paragraph as https://scriptura.si/works/john-gill-exposition-song-of-solomon/75/#p-N

[¶0] Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

[¶1] are either the words of Christ, commending and wondering at the beauty of his church, and confirming the daughters praises of her; which shows that they were neither wrong, nor were they alone in their opinion of her; for she was an astonishing beauty in the eyes of him, who seeth not as man seeth, neither judges after the outward appearance: or else, they are the words of the daughters of Jerusalem continued; and this I rather incline to, for the following reasons: 1. The connection between this and the preceding verse is very easy; especially if we supply the word saying, as it is sometimes done, as in Jeremiah 31:3, and so read the words thus; “the daughters saw her, and blessed her; the queens and the concubines, and they praised her, saying, ‘Who is she that looketh forth as the morning?’” etc., 2. This gives a ready answer to such a question that she might be asked, What was it the daughters, queens, and concubines said of her, when they gave her commendations, declared her the happy person, and sung her praises? why, it was this, “Who is she that looketh forth as the morning?” etc., 3. It confirms what Christ had said of her, in verse 4, that she was “terrible as an army with banners;” that they had just the same opinion of her as he had, and therefore use the same words: but if they were supposed to be the words of Christ, it would make a manifest tautology, which is scarce to be allowed of in the same commendation. 4. It best agrees with other parts of this song, which appear to he the words of the daughters of Jerusalem, as chapter 3:6 and 8:5. 5. The Targum, or Chaldee paraphrase upon this text, takes them to be the words of the people or nations of the world, which, in this paraphrase, are sometimes understood by the daughters of Jerusalem. And though the words axe interrogatory, yet they are not the effect of ignorance, but of wonder and surprise, These daughters were not ignorant of the church; they knew who she was, but were surprised at her glory and beauty: the way of speaking is much like that in Isaiah 63:1. “Who is he that cometh from Edom,” etc. Having now considered whose words they are, I shall in the next place consider the words themselves, and the meaning of them: and they may be expressive,

[¶2] First, Of the state and condition of the church in the several ages of the world; especially in those three remarkable ones, that before the law, that under the law, and this under the gospel. There is a manifest gradation in the text; and this appears in the church, in those several periods; in which there was an increase of her faith, light, knowledge, and glory. And,

[¶3] 1st, The state of the church before the law was given, from Adam to Moses, may be intended in the first expression, “Who is she that looketh forth as the morning?” And here give me leave to observe, 1. That Adam’s sin brought not only a night of darkness upon his own soul, but also upon all the world besides: man, who in his first creation was endued with light and knowledge, is now become a poor, dark creature, by the fall; nay, in darkness itself: he is born and brought up in darkness, and walks on in it, not knowing whether he goes, until he is called by divine grace; when he appears to be a child of the day, and not of night, nor of darkness. 2. The first display of grace to fallen man, which was in the garden, after the night of darkness had invaded his soul, was like the dawn of the morning; when the seed of the woman, the glorious Messiah, was made known to Adam; as who should break the head of the serpent, and so redeem him, and those of his fallen race, whom God had set apart for himself: this struck the light of joy and comfort into his soul; those dark and dreadful apprehensions he had of things, in a great measure then vanished and disappeared; this breaking up of covenant grace unto him, was like the break of day, or like the first appearance of a glorious morning: and as for Satan, whose works are works of darkness, and cannot bear the light; like a beast of prey he leered off, and lurked into his den, when this morning light thus first broke out: this was the first appearance and revelation of grace to fallen man. 3. This light of grace, which now began to show itself, like the morning light, increased yet more and more: there were greater breakings forth of it afterwards; not only to Adam himself, who was taught by God the way of sacrificing, and therein to look by faith to the great sacrifice, Christ, who was to be offered up for the sin of man; but also to succeeding patriarchs, particularly to Noah, who found grace in the eyes of the Lord, became a preacher of righteousness; and that not of moral righteousness only, but also of evangelical, even the righteousness which is by faith: but more especially to Abraham, to whom it was promised, that the Messiah should be of his seed, and in that seed all nations be blessed; there was so great a discovery of grace made unto him, that the gospel is said to be preached unto him: and then to his grandson Jacob, there was a greater discovery made; for not only the Messiah was revealed unto him as God’s salvation, which he says he waited for, and that he should be of Abraham’s seed; but also more particularly, that he should spring from the tribe of Judah: the time of his coming is pointed out by him, as well as the glory and magnificence which should attend him, by mighty confluence of people to him, in that famous prophecy of his (Gen. 49:10), thus the morning-light of the gospel went on apace, and increased exceedingly. But, 4. Though here was light broke forth, and that increasing, yet it was but small, in comparison of what appeared in after ages: the first display of grace seems rather to be by way of threatening to Satan, than by way of promise, to fallen man; and tho’ it was made known to our first parents, that the Messiah should be the seed of the woman; yet perhaps it was not so clearly revealed, till Isaiah’s time, that he should be born of a virgin; which might be the reason that our mother Eve was so mistaken in the birth of her first son, as to imagine that she had got the Messiah; for so those winds, in Genesis 4:1, according to some, may be read, “I have gotten a man, the Lord;” and Jonathan Ben Uzziel, in his Targum on the place, paraphrases it thus, “I have got the man, the angel of the Lord;” but she could never have thought so, had she known that he was to be born of a virgin. Moreover, the greatness of his person, his several offices, of prophet, pries, and king; the nature, efficacy, and end of his sufferings; his resurrection, ascension and session at the Father’s right hand, are more clearly spoken of by David, in his book of Psalms, and by Isaiah, in his prophecy, than were before; and no doubt but there was more light in the church, in David’s, Solomon’s, and more especially in Isaiah’s time, than there had been in ages preceding. But yet, 5. Those discoveries of grace, which were mate before the law was given, like the cheerful morning, brought joy and comfort along with them, particularly to A tam; who stood trembling, expecting every moment to have the awful sentence of wrath pronounced, and the severe stroke of justice given; when on a sudden grace appears, a Savior is revealed; and the darkness of guilt and horror which filled his soul disappears, and in the room of it an universal joy and pleasure diffuses itself. The Jews tell us of ten songs that are sung in the world; and the first, they say, was that which Adam sung when the Lord pardoned his iniquity; and indeed he had a great deal of reason for it. Nay, it was not only joy to Adam; but also to all the angels in heaven, who stood astonished and surprised to see all human nature lost at once, and that to all appearance irrecoverably; but whilst they were waiting to see what the issue of things would be, a glorious display of grace is made; the way of salvation, by the incarnate Son of God, is opened; which caused these bright seraphs to clap their wings, and these morning stars to sing together, “Glory to God in the highest:” for if they rejoice at the conversion of a single sinner much more would they at the tidings of salvation to Adam, and to so many of his race; and so all after discoveries of grace, to succeeding patriarchs, were more or less attended with joy and pleasure: it is particularly remarked of Abraham (John 8:56), that he saw Christ’s day, and was glad.

[¶4] 2dly, The state of the church under the law, may be represented under the second expression, “fair as the moon; which, though it receives its light from the sun yet splendor and brightness are ascribed to it (Job 31:26), and by other writers, it is represented as fair and beautiful; and the beautiful form of persons is expressed by it. Such was the nature of divine worship under that dispensation, that it may very aptly be set forth by this phrase; and I cannot but be of opinion, that the ceremonial law is intended by the moon, which is said to be under the church’s feet, in Revelation 12:1. for though it was abolished by the death of Christ, yet it was kept up and maintained by many of the Jews, even of those that believed; so that it as one of the greatest difficulties that the Christian church had to grapple with; for though it was under the feet of Christ) yet it was a long time before it was under the feet of the church; and a wonder it was when it was accomplished; for persons are naturally fond of ceremonies; and many had rather part with a doctrine, or an ordinance of the gospel, than with an idle ceremony, or an old custom, though never so ridiculous; and this was in a great measure the case of the Jews; “Thou seest, brother,” says James to Paul, Acts 21:20, “how many thousands of Jews there are which believe, and they are all zealous of the law.” Now the ceremonial law may be very aptly represented by the moon; for, 1. It consisted much in the observation of new moons; its solemn feasts were governed by them (see 2 Chron. 8:12, 13; Isa. 1:13, 14; Amos 8:5; Col. 2:16). 2. There was some light in it, and it gave light to the saints in the night of Jewish darkness; it pointed out Christ unto them; and was their schoolmaster, to teach and lead them to him. But, 3. Like the moon, it was the lesser light, that which ruled by night, and not by clay: the light it gave was inferior to that which saints have under the gospel-dispensation. 4. As the moon has its spots, so had this its imperfections; had it been faultless, there had been no need of a new dispensation, to have succeeded; but God had provided some better thing for us, New Testament saints, that they, the Old Testament saints, without us should not be made perfect; for this law could not make them so; it could neither perfectly sanctify, nor justify, nor expiate sin. 5. Like the moon, was variable and changeable: it is done away; this middle wall of partition is broken down; this hand-writing of ordinances is blotted out; it is not only like the moon in the wane, waxen old, but is also entirely vanished away. But now, notwithstanding all this, the church, as considered in her observance of the ceremonial law, was fair; there was a beauty in that kind of worship; the laws of it, being the ordinances and institutions of God, and when performed in faith, and according to the will of God, were amiable and lovely. But,

[¶5] 3dly, The state of the church under the gospel-dispensation, may be said to be “clear as the sun;” for now the glorious sun of righteousness is risen, that great “light of the world” has appeared, and made “that day,” which, by way of emphasis, is so often spoken of in the books of the prophets: now the shadows are fled and gone, Christ, the substance, being come; greater light, and more knowledge, with clearer faith, are the saints possessed of than they were under the law; “the least in the kingdom of heaven, is greater than John the Baptist: now saints, not with faces veiled, but with open face; not through cloudy shadows and cloudy sacrifices; but as in a clear, transparent glass behold the glory of the Lord, and are changed” into it; Some Jewish writers interpret this of the coming of the Messiah, and redemption by him, before whom darkness will flee away. Moreover, as there is one glory of the moon, and another glory of the sun, and that of the sun far exceeds that of the moon; so the glory of the gospel dispensation far exceeds that of the legal one: if the church was then “fair as the moon,” she must be now “clear as the sun:” The excelling glory of the gospel-dispensation is set in a true light by the apostle, in Corinthians 3:7-10. Now,

[¶6] 4thly, The church, in all these several periods whether she be considered before the law, or under the law, or under the gospel, is “terrible as an army with banners;” the church was always militant in all ages of the world; and as she never wanted enemies to fight with, so she never wanted a leader, and a commander to march before her; nor proper officers to keep her in order; nor suitable armor to put on and use; nor did she ever fail of victory, but was always “more than a conqueror through him that loved her;” and so was like a well-ordered or well-disciplined army, terrible to her enemies.

[¶7] Secondly, The state of the Christian church, from the times of Christ and his apostles, until his second coming and presentation of her to himself in glory, may be here represented. And,

[¶8] 1st, The primitive church, or that in the age of the apostles, may be intended by the first expression; “Who is she that looketh forth as the morning?” for then the morning of gospel light broke, and swiftly and suddenly spread itself over the nations of the world; it produced joy and gladness wherever it came; and moved on irresistibly, maugre all the opposition that was made against it; and could no more be stopped in its progress, than the morning-light can.

[¶9] 2dly, The state of the church, in some after-ages, may be set forth by the next phrase, “fair as the moon,” it being variable and changeable; and like the moon, had different phases and appearances; sometimes lying under sore trials and grievous persecutions, and at other times enjoying rest and peace; sometimes retaining the doctrines and ordinances of the gospel. In their power and purity, and at other times overrun with errors and heresies.

[¶10] 3dly, The church being said to be “clear as the sun,” may either be descriptive of her state and condition in Constantine’s time, when she was “clothed with the sun;” was in a great deal of splendor and glory; had the moon, the ceremonial law, “under her feet,” and “a crown of twelve stars upon her head,” the glorious doctrine of the twelve apostles; and were as terrible to her adversaries “as an army with banners:” or else, the state of the church in the latter-day-glory; when “the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold:” or else, as glorified in heaven, enjoying consummate happiness with Christ in the kingdom of his Father; where “the righteous shine forth as the sun,” and are out of the reach of all their enemies.

[¶11] Thirdly, These words may also be expressive of the state and condition of particular believers, who, in their first conversion, may be said to “look forth as the morning;” their light and knowledge being but small, and their faith weak; but yet, like the morning-light, increasing; for “the path of the just is as the shining light which shines more and more unto the perfect day:” as also her being compared to the morning, may intend the beauty and glory of believers, both in their faith and walk; ‘she looks forth as the morning;” the look of faith is exceeding beautiful in Christ’s eve; see chapter 4:9, or, “goes forth as the rising morn” as the Vulgate Latin reads it; that is, her talk and conversation is exceeding comely. Moreover, believers, as to their sanctification, may be said to be “fair as the moon,” which has its spots in it; and what light it has, it derives from the sun: so the sanctification of believers is imperfect, and all the light, grace, and holiness they have come from the sun of righteousness; but then as to their justification, they are clear as the sun. all fair and no spot in them; and in their faith and conversation are terrible to their enemies, as an army with banners.

### Chapter 6 Verse 11

[¶13] I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

[¶14] are either the words of the church, or of Christ: Some take them to be the words of the church, who not finding Christ on earth, sought him in the heavenly paradise, which they understand by this nut-garden; and by her going down into it, ,he lively exercise of her faith on the unseen joys and glories of it, in looking to them, seeking of them, and pressing after them: though others who also understand them as the words of the church; yet think that they represent her as giving a reason why, upon his departure from her, she went not only into the city, but also into the fields, and that in the night-season, which might not appear so reputable to one of her sex; therefore to wipe off all reproach, and to remove all suspicion of evil designs in her, as well as to inform him now she had employed herself during his absence, she tells him that she went into the nut-garden, to inspect the fruits of it, and to see in what case the vines and pomegranates were. Tho’ I rather think that they are the words of Christ, declaring to his church where he went, and what he employed himself about, when he departed from her; and that he was not even then altogether unmindful of her; but narrowly looked into the state and case of her, and her members, when she thought he was at a distance from her: and this agrees with what Christ had said, in chapter 5:1, “I am come into my garden,” etc. and also confirms what she had said, in 5:2, of this chapter, “My beloved is gone down into his garden,” etc. Besides, it best suits with him, who is the owner of the garden, to look after the fruits of it, and to see in what case it stands: moreover, this was the usual place of Christ’s residence. Taking them then to be the words of Christ, there are two things to be considered.

[¶15] I.Want is meant by this “garden of nuts,” into which, Christ says, he “went down.”

[¶16] II.The tact of his going there; which is threefold. 1st, “To see the fruits of the valley.” 2dly, “To see whether the vine flourished.” 3dly, Whether “the pomegranates budded.”

[¶17] I. I shall inquire what is meant by this “garden of nuts,” into which Christ is said to go Some Jewish interpreter, understand by it, the second temple, which was built by the commandment of Cyrus king of Persia; but it seems better to understand it of the church of Christ, which is compared to a garden, in chapter 4:12, and for what reasons has been there shown; and Christ being said to go down into it, may be an allusion to Solomon’s gardens, which lay low, and required a descent unto them from his palace; and thus not only is expressive of the state and condition of Christ’s church, but also of his condescension in visiting it, as has been observed on verse 2. Now this garden here, is said to be a “garden of nuts;” a garden where nut-trees only grew; for the ancients had places appropriated to such trees, and with propriety might be called nut-gardens; tho’, by what follows, there seem to be vines and pomegranates, and other fruits, as well as nuts in this garden; nuts might be the principal tree whence it had its name. The words are by some translated, “the pruned gardens,” or “the gardens of pruning or shearing:” deriving the word from a root, which signifies to cut or sheer; and so signifies that it is a garden well dressed, and pruned, and kept in good order: and so indeed is Christ’s church; and therefore is opposite to, and different from the field and vineyard of the sluggard (Prov. 24:30, 31), which was neither in good order, without nor within; without, its stone-wall, its fence, was broken down; and within, it was all overrun with thorns and nettles: but Christ’s garden is in a much better case; for, 1. It is well fenced with sovereign powerful and distinguishing grace; nay, God himself is “a wall of fire” about it, and has appointed ‘salvation for walls and bulwarks” all around it; so that it is strongly enclosed, and well secured from the “boar out of the wood” wasting it, and from “ the wild beast of the field” devouring it. 2. It is well planted; it is not an empty garden within, but is well stored with plants of all sorts, and those the most excellent, as appears from chap. 4:13,14, it is filled with “trees of righteousness,” which are laden with the fruit thereof, and therefore are very valuable. 3. It is well pruned; for as Christ is the vine, the principal plant in this garden, on which all others grow, and from whence they receive their life and nourishment; so Christ’s “Father is the husbandman, the vine-dresser, the keeper of the garden, and he keeps the plants in good order; for “every branch that beareth not fruit,” he lops it off, and taketh it away; and “every branch that beareth fruit, he purgeth,” or pruneth it, “that it may bring forth more fruit (John 15:1, 2). 4. It is well watered; as the Lord is the keeper of it, so he “waters it every moment” with the refreshing dews and delightful showers of divine line and grace; there as a fountain in the midst of it to water all the beds, and this is Christ himself; who therefore, in chapter 4:15, is called the “fountain of gardens;” who also is the “well of living waters;” and whose grace is as ‘streams from Lebanon:” so that every” particular believer, every plant here, is “like a watered garden, and like a spring of water whose waters fail not.” 5. It is well weeded; there are tares grow up in Christ’s field, and weeds in his garden, such as hypocrites and carnal professors; and Christ sometimes weeds his garden of many of these; and that by causing the sun of persecution to arise upon them, which scorches and burns them up, they not having root in themselves; he sometimes takes his fan in his hand, and with it purges his flower of the chaff, and clears his churches of such sort of persons as these; but this he will do more effectually at the last day, when he shall send his angels to “gather out of his kingdom all things that offend, and them that do iniquity,” (Matthew 13:41).

[¶18] Moreover, by these well-dressed or pruned gardens may be meant, those particular churches of Christ, which are regularly formed, are in good order, and are well disciplined; whose members are lively in the exercise of their faith, walk agreeably in their lives and conversations; are zealous for the truths of the gospel, and for the maintaining the ordinances of it in their purity; and are not remiss in dealing with offenders, whether they be immoral in their lives, or erroneous in their principles, such were. in a great measure, the churches of Ephesus, and Colosse (see Rev. 2:3; Col. 2:5), and with such churches Christ delights to be; and these may expect his presence.

[¶19] But the word, though only used in this place, is by Jewish writers generally rendered a nut; and so it is by the Septuagint, as well as by our translators and others: this is very properly taken notice of in this love-poem; it being usual for new-married persons to get nuts, and throw them among children to make pastime; and to signify, among other things, that they now renounced childish things. And by the garden, is meant the church of Christ, as has been observed before; and by the nuts which grow in this garden, from whence it has the name of a nut-garden, are meant believers; who may be called so, for the following reasons: 1. Because though they are mean and abject without, yet are glorious and valuable within: the “king’s daughter is all glorious;” the inside of a believer, like that of the nut, is the best part of him: the outward appearance of saints is but mean, and the world judging according to that, not capable of seeing any farther, look upon them as the off-scouring of all things: but Christ, who knows their inside as well as their outside, knows what they are by his grace, as well as what they are by nature, that though they are black in themselves, yet are comely in him; he reckons them the excellent in the earth, in whom is all his delight. 2. Because of their several coverings: in the nut there are the husk and shell, and besides these, an inward covering; believers have several coverings; they have the robe of Christ’s righteousness to cover them, which may answer the shell of the nut; being lasting and durable, will abide for ever, and will bring the soul that is enwrapped in it safe to glory: there is also “the new man,” or garment of sanctification, which is put on by the believer; and this may answer the inward covering of the nut, as being more thin and tender, weak and imperfect: and then there is likewise the outward garment of a gospel-conversation; and this may answer the husk of the nut, as being the coarser and more imperfect covering, which, continually needs washing in Christ’s blood. 3. Because of their hardiness in enduring afflictions: they wade through a sea of troubles in this world, before they enter the kingdom; and this they do with becoming cheerfulness, patience, courage, and magnanimity of mind; they “are troubled on every side, yet not distressed; are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed,” (2 Cor. 4:8, 9) and that because they are supported under all these trials and exercises, and carried above them by a superior power. 4. Because of their hiddenness; the best part of the nut is hid: the saints are hid from everlasting, in the bosom of the Father, in the hands of the Son, and in the everlasting covenant of grace; until they are made openly to appear to be the people of God, by powerful and efficacious grace in conversion, and therefore are called God’s “hidden ones;” and after conversion they are hid from the men of the world; the work of grace upon their souls is hid from them, and therefore called “the hidden man of the heart;” their joys and comforts are hid from them, and so indeed is their whole life of grace here, as well as their life of glory hereafter: for though they are “the sons of God, yet it does not appear” so fully to themselves, much less to the men of the world, “what they shall be.” 5. Because of the safety and security both of their persons and their graces: nuts, in the greatest showers of rain, have only their outside washed the more, but their inside remains untouched, and is no ways hurt; so saints are safe and secure, notwithstanding all the floods, storms, and tempests of temptations, persecutions and afflictions; being built upon the rock, Christ Jesus, and hid in him, the ark of the covenant; the inward principle of grace in them cannot be lost; that hidden seed is incorruptible, and will abide so for ever. 6. Nuts often grow in clusters; which may not only denote the multitude of believers, and their close adherence to Christ, his gospel, cause and interest; but also their unity among themselves: and as it is a very pleasant and delightful sight to see nuts grow in clusters; so it is much more to see “brethren dwell together in unity.” 7. Saints being compared to nuts, and to those of the best sort which grow in gardens, shows, that they have not only the shell of an outward profession, but also the kernel of true grace: some have only “the form of godliness, but deny the power thereof; profess to know God in words, but in works deny him;” have a name to live, but yet are dead; but such are not these who are here compared to nuts. 8. Their being compared to nuts, may denote their preservation from the pollution of the world, though in the midst of them: as a nut, though it may fall into the mire and dirt, yet the inside is no ways defiled therewith; so R. Solomon Jarchi, out of the Midrashes explains these words of the impollution of the works of the Israelites, when they were in captivity among the nations of the world. 9. The kernel of the nut does not appear, until the shell be broke: the graces of God’s children generally show themselves most when they are under afflictions; for “tribulation worketh patience, and patience experience, and experience hope;” that is, makes those graces to appear more in their lively exercise; even as spice smells most when beaten in a mortar: moreover, this rich treasure of divine grace, which is put into our “earthen vessels,” will not be so clearly seen, until these vessels are broken in pieces; nor will the soul appear so beautiful and glorious, being clothed with Christ’s righteousness, and adorned with the graces of his Spirit, as when it is dislodged from “the earthly house of its tabernacle,” and is joined with the ‘spirits of just men made perfect.” 10. Some think, that not the common nuts, but the fruit, which we call nutmegs, are here intended; but such nuts grew not in those parts: rather, walnuts are meant, which the Arabs call gauz or geuz, which is the same word that is here used; as walnuts were in great esteem in the eastern countries, among the gardens Solomon had (Eccl. 2:7), one might be appropriated to these; and at Etham, about two miles from Jerusalem, Solomon had gardens, into which he had used to go early in a morning, as Josephus relates: pistacia-nuts were well known in Syria, which joined to Judea, and which might have a part in this garden: nuts grew in Judea, of which Josephus makes mention, as in great plenty; and they are reckoned among the beat fruits of the land of Canaan (Gen. 43:11), and if nutmegs were designed, they might be expressive of the fragrancy and sweet odor of the saints, as they are clothed with Christ’s garments which ‘smell of myrrh, aloes, and cassia;” and as they are perfumed with “his ointments,” which are exceeding savory. But,

[¶20] II.Let us consider the end of Christ’s going down into this garden of nuts; which is,

[¶21] 1st, “To see the fruits of the valley.” By fruits, are meant the graces of the Spirit; the growth, actings and exercises of which, Christ went down to take notice of: and these are said to be the “fruits of the valley,” because they grow upon humble souls, with whom Christ delights to be, and on whom he bestows more grace; though it is a wonderful instance of his grace and condescension to vouchsafe a regard to such poor, low, mean, and worthless creatures (see Isa. 57:15, 66:1, 2). Some interpreters translate the words, “the shoots or fruits of the brook or river; agreeable enough to the Hebrew word, which signifies a torrent, as well as a valley; and so are expressive of the fertile soil in which believers are planted, and which is the occasion of their fruitfulness (see Ps. 1:3).

[¶22] 2dly, “To see whether the vine flourished.” In what sense particular churches or believers in Christ may be compared to vines, has been shown on chapter 2:13, who may be said to flourish, when they increase in number, gifts and grace, and become fruitful in every good word and work, which Christ much looks after in his churches and in particular persons.

[¶23] 3dly, To see whether “the pomegranates budded.” By pomegranates are meant believers; see chapter 4:13, and by their budding, the beginnings or first putting forth of grace in them; which Christ takes much notice of, and is highly well pleased with. And from all this may be observed, 1. The particular care and notice which Christ takes of his plants; he misses none, but goes from one to another; observes them all in what case they are, takes notice of the meanest, as well as the greatest; the fruits of the valley, as well as the vines and pomegranates. 2. That Christ is well pleased with the fruitfulness of them; he has been at a great deal of labor and expense to make them so; for this purpose he has made, planted, dunged and watered this garden: and now it must be some pleasure to him, to ‘see of the travail of his soul, and to have the pleasure of the Lord prosper in his hands;” for as herein is his Father glorified, so herein is he well pleased, that his people “bring forth much fruit,” (see John 15:8; Col. 1:10). 3. That he particularly takes notice of the first appearances and budding of grace in young converts; these he has a tender regard for, and takes a more than ordinary care of; see chapter 2:15, Isaiah 40:11 and 42:3. 4. That Christ has plants of various sorts and different growths in his garden; some vines, some pomegranates, and some nut-trees: all have gifts and grace differing one from another; some have ripe fruit upon them, others are blossoming, and some are but just budding forth. 5. Yet they are all fruit-bearing trees in Christ’s garden: there are none else mentioned here; and there are none in it, which are of his planting, but what are fruitful. Seeing then that Christ does so narrowly inspect the plants and trees in his garden, and expects fruit from every one of them; how much should we be concerned to be “filled with the fruits of righteousness!” lest when he comes into his garden, and finds no fruit upon us, neither in the blossom nor in the bud, he should give orders to cut us down for cumber-ground (Luke 12:6, 7).