Verse-by-Verse Bible Commentary
Song of Solomon 2:13

Clarke's Commentary

Verse 13. The fig tree putteth forth her green figs — The fig tree in Judea bears double crops; the first of which is ripe in spring. But the tree, as I have elsewhere observed, bears figs all the year through, in the climes congenial to it. That is, the fig tree has always ripe or unripe fruit on it. I never saw a healthy tree naked. But in the beginning of spring they grow fast, and become turgid.

The vines with the tender grape — The versions understand this of the flowers of the vine. These were formerly put into the new wine (2 lbs. to every cask) to give it a fine flavour.

Bridgeway Bible Commentary

2:8-6:3 MEMORIES AND DREAMS

Springtime and night-time (2:8-3:5)

A fresh poem begins with the girl’s recalling the coming of her shepherd-lover across the hills to visit her at her house (8-9). She remembers his words as he invited her to go with him to visit the fields and vineyards, where the dreariness of winter had passed and the new life of spring was bursting out (10-15). But now she is alone again and he is in the fields looking after his sheep. She longs for the day when he will return to her (16-17).
Because she thought constantly about her lover by day, the girl often dreamt about him at night. On one occasion she dreamt that she was walking around the streets of her home town looking for him. When, to her delight, she found him, she immediately took him back to her family home (3:1-4). She adds her reminder that, when two people have such love for each other, it does no good to stir up their feelings further (5).

Coffman's Commentaries on the Bible

HE CARRIES HER AWAY

"My beloved spake, and said unto me, Rise up my love, my fair one, and come away. For, lo, the winter is past, The rain is over and gone; The flowers appear on the earth; The time of the singing of birds is come, And the voice of the turtle-dove is heard in our land; The fig-tree ripeneth her green figs, And the vines are in blossom; They give forth their fragrance. Arise, my love, my fair one, and come away. O my dove, thou art in the clefts of the rock, In the covert of the steep place, Let me see thy countenance, Let me hear thy voice; For sweet is thy voice, and thy countenance is comely."

"Rise up, my fair one, come away" Why is this repeated? The Shulamite might not have been able to respond instantly, through fear of discovery, or by reason of interference by other women in the harem. Anyway, in some of the most beautiful language in all the literature of mankind, the shepherd lover pleads for her to come away.

"The winter is past…the rains are come and gone… the flowers are blooming…. the birds are singing… and the figs are getting ripe" The next verse indicates that the lovers have indeed escaped from the harem.

"O my dove, thou art in the clefts of the rock, in the covert of the steep place" This indicates the security of the wilderness which, at this point, they had achieved in their flight to the shepherd lover's vineyard in northern Palestine, far from Jerusalem.

Barnes' Notes on the Whole Bible

The bride relates to the chorus a visit which the beloved had paid her some time previously in her native home. He on a fair spring morning solicits her company. The bride, immersed in rustic toils, refuses for the present, but confessing her love, bids him return at the cool of day. It is a spring-time of affection which is here described, still earlier than that of the former chapter, a day of pure first-love, in which, on either side, all royal state and circumstance is forgotten or concealed. Hence, perhaps, the annual recitation of the Song of Songs by the synagogue with each return of spring, at the Feast of Passover, and special interpretations of this passage by Hebrew doctors, as referring to the paschal call of Israel out of Egypt, and by Christian fathers, as foreshadowing the evangelic mysteries of Easter - Resurrection and Regeneration. The whole scene has also been thought to represent the communion of a newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion.

Song of Solomon 2:8

Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isaiah 13:4).

Song of Solomon 2:9

Like a roe - Gazelle (compare Proverbs 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2 Samuel 2:18; 1 Chronicles 12:8, princes are compared to “gazelles.”

Wall - The clay-built wall of the house or vineyard of the bride’s family, different from the strong wall of a city or fortress Song of Solomon 5:7; Song of Solomon 8:9-10.

Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Song of Solomon 5:4 note.

Shewing himself - Or, peering. Some, taking the marginal rendering, imagine that the radiant face of the beloved is thus compared to some beautiful flower entangled in the lattice-work which protects the opening of the window, from where he gazes down upon the bride.

Song of Solomon 2:10-13

Arise, my friend, my beautiful one, and come away - The stanza begins and ends with this refrain, in which the bride reports the invitation of the beloved that she should come forth with him into the open champaign, now a scene of verdure and beauty, and at a time of mirth and mutual affection. The season indicated by six signs Song of Solomon 2:11-13 is that of spring after the cessation of the latter rain in the first or paschal month Joel 2:23, i. e., Nisan or Abib, corresponding to the latter part of March and early part of April. Cyril interpreted Song of Solomon 2:11-12 of our Lord’s Resurrection in the spring.

Song of Solomon 2:12

The time of the singing ... - i. e., The song of pairing birds. This is better than the rendering of the ancient versions, “the pruning time is come.”

Song of Solomon 2:13

The vines ... - The vines in blossom give forth fragrance. The fragrance of the vine blossom (“semadar”), which precedes the appearance of “the tender grape,” is very sweet but transient.

Song of Solomon 2:14

The secret places of the stairs - A hidden nook approached by a zig-zag path. The beloved urges the bride to come forth from her rock-girt home.

Song of Solomon 2:15

The bride answers by singing what appears to be a fragment of a vine-dresser’s ballad, insinuating the vineyard duties imposed on her by her brethren Song of Solomon 1:6, which prevent her from joining him. The destructive propensities of foxes or jackals in general are referred to, no grapes existing at the season indicated. Allegorical interpretations make these foxes symbolize “false teachers” (compare Ezekiel 13:4).

Song of Solomon 2:16

Feedeth among the lilies - Pursues his occupation as a shepherd among congenial scenes and objects of gentleness and beauty.

Song of Solomon 2:17

Until the day break - Or, rather, until the day breathe, i. e., until the fresh evening breeze spring up in what is called Genesis 3:8 “the cool” or breathing time of the day.

And the shadows flee - i. e., Lengthen out, and finally lose their outlines with the sinking and departure of the sun (compare Jeremiah 6:4). As the visit of the beloved is most naturally conceived of as taking place in the early morning, and the bride is evidently dismissing him until a later time of day, it seems almost certain that this interpretation is the correct one which makes that time to be evening after sunset. The phrase recurs in Song of Solomon 4:6.

Mountains of Bether - If a definite locality, identical with Bithron, a hilly district on the east side of the Jordan valley 2 Samuel 2:29, not far from Mahanaim (Song of Solomon 6:13 margin). If used in a symbolic sense, mountains of “separation,” dividing for a time the beloved from the bride. This interpretation seems to be the better, though the local reference need not be abandoned.

Smith's Bible Commentary

Chapter 2

I am the rose of Sharon, and the lily of the valleys ( Song of Solomon 2:1 ).

The bridegroom responds.

As the lily among the thorns, so is my love among the daughters ( Song of Solomon 2:2 ).

The bride responds.

As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. Stay me with flagons, comfort me with apples: for I am sick ( Song of Solomon 2:3-5 )

And it probably should be translated "sick with love" because we have a thing of sick of love. We think that, you know, I'm sick of it. But that isn't the meaning here. I'm sick because of it. I'm sick and like I would say I'm smitten of a bad malady or something. Well, I'm sick of love. Love is the cause of my sickness. I'm sick with love. I'm just lovesick, we would say.

His left hand is under my head, his right hand doth embrace me. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please ( Song of Solomon 2:6-7 ).

And then the bride goes on to speak.

The voice of my beloved! behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart: behold, he stands behind our wall, he looks forth at the windows, showing himself through the lattice. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone; the flowers appear on the earth; and the time of the singing of birds is come, and the voice of the turtle is heard in our land; The fig tree putteth forth her green figs, and the vines with the tender grapes give a good smell. Arise, my love, my fair one, and come away. O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is beautiful. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. My beloved is mine, and I am his: and he feeds [his flocks, actually] among the lilies. Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether ( Song of Solomon 2:8-17 ).

She continues to speak. Or sing, actually, because it's a song. "

Dr. Constable's Expository Notes

2. Increased longing 2:8-17

Whereas the setting so far had been Israel, it now shifts to the Shulammite’s home that was evidently in Lebanon (cf. Song of Solomon 4:8; Song of Solomon 4:15).

Dr. Constable's Expository Notes

She related his invitation to take a walk in the countryside. His invitation, "Arise . . . come along," (Song of Solomon 2:10; Song of Solomon 2:13) brackets a beautiful description of spring that was as much a feeling in Solomon’s heart as a season of the year.

"Whenever any couple falls in love, it is spring for them because their lives are fresh; everything in life has a new perspective; what was black and white is now in color; what was dark is light." [Note: Glickman, pp. 46-47.]

Gill's Exposition of the Whole Bible

The fig tree putteth forth her green figs,.... Another sign of spring being come, nay, of its being pretty much advanced, since Christ makes this a token of summer being at hand, Matthew 24:32. Theopompus e speaks of figs in the middle of the spring. This tree puts forth its fruit at once, and does not flower or blossom f, wherefore Habakkuk 3:17 is wrongly translated;

Habakkuk 3:17- :: though Arianus g speaks of its flowering: Aben Ezra thinks the word signifies the sweetening of the figs, and so points at the time when they are sweet and eatable. By the "fig tree" may be meant the saints putting forth their grace in exercise on Christ, who may be compared to fig trees for their leaves and fruit, and for the putting forth the latter before the former h; for the fig tree is a tree full of large leaves, which may be an emblem of a profession of religion, and of a conversation agreeably to it, which yet are no covering, only the righteousness of Christ is that, yet ought to be and are ornamental; and for the fruit of it, which is wholesome, pleasant, and delightful, as are the fruits of the Spirit, the fruits of grace and righteousness, fruits meet for repentance, which ought to appear before a profession of religion is made. If the Egyptian fig tree is meant, that is a very fruitful tree; it is said to bear fruit seven times a year, but ripens no other way than by scratching it with iron hooks i; and its wood cut down and cast into water, being dry, sinks, but when thoroughly wet will swim. Saints should bear fruit always, and ever continue to do so, even to old age; nor do any ever become fruitful until their hearts have been pricked and cut by the word of God; and they never grow better, or are more fruitful, than when attended with afflictions and tribulations; when they first enter into the waters of affliction, like Peter, they sink, but, when more used to them, they lift up their heads above them, and bear up with great courage and resolution. By the "green figs" may be meant the beginnings of grace in the soul, some stirrings of affection to Christ, desires of knowledge of him, pantings and breathings after his ordinances, love to his people; all which appear soon, are very imperfect, and, like unripe figs, liable to be shaken off; and it is a miracle of grace that the first impressions of it are not destroyed by the force of corruption and temptation; and it may be observed, that grace in its first appearance, though but small, is not despised, but taken notice of by Christ: yea, he makes use of it as exercised by young converts to stir up old professors, as here the church, to be more active and vigorous in it;

and the vines [with] the tender grape give a [good] smell; or "being in flower give a good smell" k, as the word is used in the Targum in

Isaiah 18:5; and that vines do flower appears from the same place, and from Genesis 40:10; as well as is observed by naturalists and others l; and these flowers, and not the tender grapes, emit a sweet smell; and, as some say m, not in the vineyards only, but in the country round about; and these are fitly mentioned next to figs, since the black fig is by some called the sister of the vine n. By the vines may be intended distinct congregated churches of Christ, or particular believers; vines are very weak; and cannot bear up of themselves, must be fixed to some place, and be supported by something else; and being supported, will run up a great height, and bring forth much fruit. So saints are weak in themselves, and cannot support themselves; their strength is in Christ, and they are upheld by him, and have their dependence on him; and being supported by him they grow up to the stature of the fulness of Christ; and through their grafting into him, and abiding in him the true vine, bring forth much fruit to the glory of God, and such as is not to be found in others. The wood of the vine is of very little worth or use, Ezekiel 15:2; and yet is very lasting. Pliny o ascribes a sort of an eternity to it. Believers in Christ, however weak and worthless they are in themselves, as are their best works and services, yet being in Christ they shall abide in him for ever, and never perish, but have everlasting life. And by the "tender grapes", or "flowers", may be designed either the graces of the spirit, as before; or rather young converts, the fruit of Christ's vines, the churches, who, though weak and tender, yet are dear to Christ; and when there is a large appearance of them, it is a great encouragement to churches, and promises a glorious vintage. And the "smell" of these vines, with their grapes and flowers, may intend the fragrancy, of believers through the righteousness of Christ on them, and the odour of their graces, as exercised on him; and the sweet savour of their godly conversation, observed by all about them.

Arise, my love, my fair one, and come away; repeated from Song of Solomon 2:10; which shows sluggishness on the part of the church, that she needed one exhortation after another; and great love on the part of Christ, that notwithstanding this he persists in calling her; and even importunity in him, that he will have no denial p: and it may be observed, that what is entertaining to most of the senses is mentioned to engage the church to arise and go along with her beloved; the flowery fields would be pleasing to her eye, the chirping birds to her ear, the sweet and ripening figs to her taste, and the refreshing odour of the vines to her smell.

e Apud Atheanei Deipnosoph. l. 3. c. 4. p. 77. f Plutarch. Sympos. l. 6. problem. 9. Macrob. Saturnal. l. 3. c. 20. g In Epictet. l. 16. c. 15. h Plin. Nat. Hist. l. 16. c. 26. i lbid. l. 13. c. 7. Athenaei Deipnosoph. l. 2. c. 11. p. 11. Solin. Polyhistor. p. 45. k סמדר "in flore constitutae", Mercerus, Michaelis; "vitis pars florens", Munster; "vineae florentes", Tigurine version; "nihil gratius florentis odore vitis", Ambros. Hexaemeron, l. 3. c. 12. l Plin. Nat. Hist. l. 16. c. 25. & l. 17. c. 22. "Si bene floruerit vinea", &c. Ovid. Fasti, l. 5. so Horat. Epod. Ode 16. v. 44. m Danaeus in Hos. xiv. 7. Levini Lemn. Herb. Biblic. c. 2. n Hipponax apud Athenaei Deipnosoph. l. 3. c. 4. p. 78. o Nat. Hist. l. 14. c. 1. p "Odit verus amor, nec patitur moras", Senecae Hercul. Fur. v. 587.

Henry's Complete Commentary on the Bible

      8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.   9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice.   10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.   11 For, lo, the winter is past, the rain is over and gone;   12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;   13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

      The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.

      I. She rejoices in his approach, Song of Solomon 2:8; Song of Solomon 2:8. 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming." Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger (John 10:4; John 10:5), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice,John 3:29. With what an air of triumph and exultation does she cry out, "It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn." 2. She sees him come, sees the goings of our God, our King,Psalms 48:24. Behold, he comes. This may very well be applied to the prospect with the Old-Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say (Psalms 40:7), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart (Song of Solomon 2:9; Song of Solomon 2:9), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished!Luke 12:50. (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.

      II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice." Such was the state of the Old-Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition (Ephesians 2:14), a veil (2 Corinthians 3:13); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Colossians 2:17. The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job 34:14, and compare Job 23:8-10. She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting (Isaiah 59:1); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.

      III. She repeats the gracious invitation he had given her to come a walking with him, Song of Solomon 2:10-13; Song of Solomon 2:10-13. She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul,Psalms 66:16.

      1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.

      2. He called her to rise and come away,Song of Solomon 2:10; Song of Solomon 2:10, and again Song of Solomon 2:13; Song of Solomon 2:13. The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.

      3. He gave for a reason the return of the spring, and the pleasantness of the weather.

      (1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Ecclesiastes 7:14. Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Proverbs 6:6; Proverbs 6:8. We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last (Genesis 8:1-3), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isaiah 54:9. [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man,Micah 5:7. They appear, but they will soon disappear again, and man in herein like the flower of the field,Job 14:2. [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want (Psalms 147:9) takes notice of those that sing for joyPsalms 104:12. The singing of the birds may shame our silence in God's praises, who are better fed (Matthew 6:26), and better taught (Job 35:11), and are of more value than many sparrows. They live without inordinate care (Matthew 6:26) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jeremiah 8:7, that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh (Matthew 24:32), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers (Song of Solomon 2:12; Song of Solomon 2:12), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.

      (2.) Now this description of the returning spring, as a reason for coming away with Christ, is applicable [1.] To the introducing of the gospel in the room of the Old-Testament dispensation, during which it had been winter time with the church. Christ's gospel warms that which was cold, makes that fruitful which before was dead and barren; when it comes to any place it puts a beauty and glory upon that place (2 Corinthians 3:7; 2 Corinthians 3:8) and furnishes occasion for joy. Spring-time is pleasant time, and so is gospel-time. Aspice venturo lætentur ut omnia seclo--Behold what joy the dawning age inspires! said Virgil, from the Sibyls, perhaps with more reference to the setting up of the Messiah's kingdom at that time than he himself thought of. See Psalms 96:11. Arise then, and improve this spring-time. Come away from the world and the flesh, come into fellowship with Christ,1 Corinthians 1:9. [2.] To the delivering of the church from the power of persecuting enemies, and the restoring of liberty and peace to it, after a severe winter of suffering and restraint. When the storms of trouble are over and gone, when the voice of the turtle, the joyful sound of the gospel of Christ, is again heard, and ordinances are enjoyed with freedom, then arise and come away to improve the happy juncture. Walk in the light of the Lord; sing in the ways of the Lord. When the churches had rest, then were they edified, Acts 9:31. [3.] To the conversion of sinners from a state of nature to a state of grace. That blessed change is like the return of the spring, a universal change and a very comfortable one; it is a new creation; it is being born again. The soul that was hard, and cold, and frozen, and unprofitable, like the earth in winter, becomes fruitful, like the earth in spring, and by degrees, like it, brings its fruits to perfection. This blessed change is owing purely to the approaches and influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer. [4.] To the consolations of the saints after a state of inward dejection and despondency. A child of God, under doubts and fears, is like the earth in winter, its nights long, its days dark, good affections chilled, nothing done, nothing got, the hand sealed up. But comfort will return; the birds shall sing again, and the flowers appear. Arise therefore, poor drooping soul, and come away with thy beloved. Arise, and shake thyself from the dust,Isaiah 52:2. Arise, shine, for thy light has come (Isaiah 60:1); walk in that light,Isaiah 2:5. [5.] To the resurrection of the body at the last day, and the glory to be revealed. The bones that lay in the grave, as the roots of the plants in the ground during the winter, shall then flourish as a herb,Isaiah 66:14; Isaiah 26:19. That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.