Meditations on Song of Solomon

Ver. 5, 6. “I am black, but comely, Ο ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because lam black, because the sun hath looked upon me: my mother’s children were angry with me: they made me the keeper of the vineyards; but mine own vineyard have I not kept.” The Bride has spoken of the King’s embrace, His love, His name, and His chambers. Now, stirred up by something that has occurred, she calls to mind, and freely confesses, what she is in herself. At the same time, as happily affirms what she is in His sight. Needed truth at all times, if we would preserve a well-balanced mind. The more thoroughly we know the worthlessness of the flesh, the more shall we appreciate the worthiness of Christ, and the better shall we understand the work of the Holy Spirit. When the total depravity of human nature, is not a settled reality in the soul, there will ever be confusion in our experience, as to the vain pretensions of the flesh, and the divine operations of the Spirit.
There is nothing good whatever, in our carnal nature. The most advanced in the divine life has said, “In me, that is in my flesh, dwelleth no good thing.” How sweeping! “No good thing.” But can it not be improved by diligence in prayer and watchfulness? No, never; it is wholly incurable. Long, long ago, this was affirmed by the God of truth. See Gen. 6 “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually..... And God said unto Noah, “The end of all flesh is come before me.” Now, what is the end, or the result, of all flesh? Why, that it is “evil,” “only evil,” and “evil continually;” that is, plainly, evil without any good, and evil without any cessation; and this is said of all flesh, observe, not of some, merely. So that all are included. True, in some we may find nature polished, cultivated, and refined; in others rough, rude, and rugged, but it is carnal nature in both. We may not be able to bend a bar of iron, yet it may be so beaten out, as to become quite flexible, but it is the same iron still. Its appearance has changed, but its nature is the same.
Well, admitting all that to be true as to our sad nature, why call it “needed truth and necessary to a well-balanced mind?” Because it enables us to distinguish between flesh and Spirit, and to know from which the thought, suggestion, or inclination may come. Seeing they are both in us, and the one unmixed good, and the other unmixed evil, this is all important. Endless confusion, trouble, perplexity, and, in some cases, deep melancholy, are the unhappy results of ignorance on this point. I mean the subject of the two natures. Nothing that is good can spring from our carnal nature. Suppose I meet a person who is in deep concern about his soul; and earnestly longing to know Christ and salvation. I know for certain the Holy Spirit is at work in that soul. Such desires after Christ and salvation are good, and could never spring from a nature that hates both God and Christ, and loves this world better than heaven. The soul may indeed be in great distress, and full of doubts and fears as to the issue, and even refusing to be comforted. But, in God’s mind, it is saved already. And when it believes the truth it will rejoice. The good work was begun in the soul of the prodigal when first he said within himself “I will arise and go to my Father.” The Spirit of God will fully satisfy every desire which he creates. Christ Himself is the perfect answer to every desire of the heart.
We learn from holy scripture three points of daily, practical importance: namely, that flesh opposes the Spirit, Satan opposes Christ, and the world opposes the Father. (Gal. 5; Gen. 3; 1 John 2.) These are our three grand enemies, hence the importance of knowing on whose side we are standing. For example; in place of perplexing myself as to where the world begins and ends, in what is called worldliness, I have simply to ask, “Is it of the Father?” In hundreds of instances it would be impossible to say where worldliness begins and ends, by looking at the thing itself. But you may soon ascertain, “if it be of the Father.” And when we see that it is not of the Father the question is settled. It must be of the world. There is no middle, or neutral ground in scripture. The same rule applies to the others. Whatsoever is not of the Spirit is of the flesh, and whatsoever is not of Christ is of Satan.
But though, in our meditations on the words of the Bride, we have run into these practical details, we by no means think that such thoughts were in her mind. Jewish experience being more of an outward, temporal, and typical character.
The blackness of which she speaks is external. It is a darkness of complexion—she is sun burnt; the warning word of the prophet has come to pass. “There shall be burning instead of beauty” (Isa. 3:24.) And because of this, she feels keenly the curious gaze of the daughters of Jerusalem. “Look not upon me, because I am black, because the sun hath looked upon me.” The time was when the daughter of Zion was beautiful and glorious, a praise in the earth. “Thy renown,” says the prophet, “went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I had put upon thee, saith the Lord God.” (Eze. 16) But because of her ingratitude, and unfaithfulness, she had been reduced to the sad condition of a poor sun burnt slave. The Prophet Jeremiah also, in his “Lamentations” over the downfall of Jerusalem, describes in the most touching manner, not only what she once was, but what, through affliction and sorrow, she had become. “Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire. Their visage is blacker than a coal; they are not known in the streets; their skin cleaveth to their bones; it is withered, it is become like a stick.” Well might he exclaim, in the bitterness of his soul, “How is the gold become dim? How is the most fine gold changed? “If such, oh my soul, be the awfully evil, bitter, and sorrowful fruits of sin in this world where “ mercy rejoiceth against judgment,” what must they be in the world to come, where hope perisheth, and where despair seizes upon the guilty soul? Canst thou look back to the cross and see thy sins, all thy sins, judged there—put away there—and buried in the grave of everlasting forgetfulness? God, and faith, alone know the power of that cross—and glory in its eternal efficacy. Then, judge all evil in thy heart and ways fully now, knowing that Christ was judged for it there. That which was imputed to Christ shall never be imputed to thee. “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.” Psalm 32
When I see that the sin which I mourn over was borne by Jesus, and that He put it away forever by the sacrifice of Himself, all guile departs. I have no desire to hide, extenuate, or excuse my sin. It was put away on the cross, and is now pardoned on that ground. In the presence of such love and goodness, fear is cast out. I am free and unreserved; and I can only praise the Lord for His boundless grace to me.
The term “black” is generally used in scripture as expressive of affliction, sorrow, and persecution. “My skin,” as Job says, “ is black upon me, and my bones are burned with the heat.” (Chap. 30:30.) It is emphatically so with disobedient Israel. But here, the confession is sweetly coupled with faith in Christ, and so becomes, morally, the truthful expression of all believers. “I am black, but comely.” Black as sin in myself—whiter than snow in Christ.
This will be the language of the God-fearing remnant in the latter day, who shall have passed through the depths of Jacob’s trouble, sorely scorched indeed shall they be, by the burning heat of “the great tribulation.” Not only shall they suffer persecution under Antichrist the great oppressor, but even their own brethren after the flesh shall he turned against them. “Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed” Isa. 66:5.
This, we believe, is what the now joyous Bride refers to. “My mother’s children were angry with me: they made me the keeper of the vineyards.” Like another Ruth, the vineyards which she was compelled to toil in, become her own. And happy now in the love of her great deliverer, and rich Lord, she could freely speak of what she had passed through, and what she still was in her own eyes. “Black as the tents of Kedar—comely as the curtains of Solomon.”
The sons of Ishmael, it is said, use the rough, shaggy skins of their black goats for the outward covering of their tents. And to the traveler’s eye, they have an intensely black appearance in the desert, beneath the rays of a bright sun. And, most surely, were man in his best estate placed under the beams of the brighter Sun of Righteousness, blacker far than the wild Arab’s tent would he be. Even of a burning lamp, as one has said, when placed in the rays of the sun, nothing can be seen but the black wick. But, oh! thrice happy thought, if the sense of our uncomeliness should still trouble us, it no longer troubles the blessed Lord. He has removed it all and forever from His own eyes. And faith’s eye sees with Him. The judgment of God, and the judgment of faith are ever the same. Thy sins which were many are forgiven. The blood of Jesus Christ cleanseth us from all sin.
The expression “curtains of Solomon” may have reference to the beautiful veil of King Solomon’s Temple: the type we know, of the holy humanity of Jesus. All believers shall yet be conformed to the now perfect Man in heaven, the head of the new creation. “As we have borne the image of the earthy, we shall also bear the image of the heavenly.” (1 Cor. 15:49.) The “Daughters of Jerusalem,” here introduced, are evidently distinct from the Bride, though intimately connected with her, as may be seen from the important place they occupy in this beautiful scene. If the Bride be the representative of the beloved city, Jerusalem—the earthly capital of the great King, the daughters of Jerusalem may represent the Cities of Judah. Hence we can understand their presence and place on so many occasions, yet never reaching the position of the Bride in the estimation of the King. According to the word of the Lord, Jerusalem must ever have the preeminence. “For now have I chosen and sanctified this house, that my name may be there forever, and mine eyes and mine heart shall be there perpetually.” 2 Chron. 7:16.
Ver. 7. “Tell me, Ο thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that turneth aside by the flocks of thy companions.” A blessed change has now taken place in the occupation of the Bride. The Bridegroom fills her eye and her heart. Self is dropped! What a mercy! It is neither black self, nor comely self, now. It is always unhappy in result to be occupied with self. Innumerable perplexities, and sorrows, flow from the eye looking within, in place of looking out from self, and up to Christ.
There are three things, Ο my soul, in this beautiful verse, which will deserve thy serious meditation.
1. The earnest affection of the heart. She does not, observe, “Ο thou whom my soul” ought to love, or even desires to love, but “Ο thou whom my soul loveth” There is a bright flame of love in her heart to the Person of her Lord and Savior. She loves Himself. “Tell me, Ο Thou.” This is nearness, “Me,” “Thou,”—“Thou,” “Me.” Happy condition for a soul! What, my soul knowest thou of this?
The word appreciation seems more fitly to express the little I know of this blessed matter, than the idea of the sensations of an earnest, ardent affection. What is there, in existence, I inquire, that I care more for than my Savior—that I would prefer to Him? What is this? Is it love? Who else—what else—is loved more?
But, oh! the day draws near, when these eyes shall see the King in His glory. Then shall this cold, dull heart be ravished with His beauty, and burn forever with a pure flame of perfect love for Him alone.
“Soon shall my eyes behold thee, with rapture, face to face;
One half hath not been told me of all thy power and grace;
Thy beauty, Lord, and glory; the wonders of thy love,
Shall be the endless story of all thy saints above.”
2. She desires refreshment and nourishment—directly from Himself. “Tell me......where thou feedest thy flock?”
She goes not to the shepherds of Israel, who cared more for the fleece than the flock; but to the chief Shepherd Himself. She had been brought to Him as King, now she appeals to Him as Shepherd. Like David of old, He is the Shepherd-King; and oh! how graciously, lovingly, and tenderly, will He yet gather the now scattered sheep of Israel. Nothing can exceed the grace and beauty of the following verses. “For thus saith the Lord God, Behold I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them on the mountains of Israel by the rivers, and in all the inhabited places of the country: I will feed them in good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord God.” Eze. 34
3. Her heart longs after the noonday rest of His highly favored flock. “Tell me......where thou makest thy flock to rest at noon.” Personal communion, divine nourishment, and quiet rest, are the rich blessings her soul now earnestly breathes after. Wearied with the fruitless search for rest and refreshment apart from God, she longs after the green pastures, and the still waters, of His love and grace. Those who have wandered on the dark mountains, uncheered by the light of God’s countenance, know their dreadful barrenness. But when restoration is full and happy, the tender blade is sweeter than ever. The Bride, having tasted the blessedness of communion with the Lord, now desires that it may be increased and uninterrupted.
The thought of being suspected by others of insincerity greatly troubles her. “For why,” she adds, “should I be as one that is veiled (margin) by the flocks of thy companions?” Who the “companions” are, it may be difficult to say, unless they be under-shepherds, who could not understand or meet her case like the Princely Shepherd Himself. He knew her heart. She could confide in His. The term “veiled” seems to convey the idea of being suspected. (Gen. 38:15.) This is very cutting to an honest, upright mind, but not uncommon. Many who profess to be the shepherds of God’s sheep, can but little understand the path of one who is walking with the Lord outside of all the prescribed rules of men—who desires to please the Lord, if he should offend all else beside. There is such a thing as an energy of love that rises above all mere human arrangements, and holds communion immediately, not mediately, with the Lord. An energy that could not tarry for the routine of human forms. Such an one is most likely to be misunderstood and misrepresented by those who move in the more beaten track. Like Hannah, the mother of Samuel, who prayed with an inward, spiritual energy, which Eli, the priest of God, did not understand. But the Lord knows the motive of the heart, and the spring of the energy.
Just as the loved one was suffering in her soul from the mean suspicions of others, the Beloved appears for her comfort. This is the first time we hear the Bridegroom’s voice. But, oh! what grace flows out to her! What words drop from His lips! “Ο thou fairest among women,” is the first utterance of His heart. Enough, surely, to sweeten the most bitter soul.
She might be troubled about her appearance, and about the unworthy thoughts of others; but such an assurance of His love and esteem is well fitted to remove all her troubles, and to fill her heart with boundless joy. In place of looking upon her as she is in herself, “black as the tents of Kedar”—an outdoor slave withered by the sun,—He assures her, that not only does He esteem her fair and comely, but the fairest of the fair.
Meditations on Song of Solomon
Ver. 8. “If thou know not, Ο thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents,” The Bridegroom’s answer is readily and distinctly given, but nothing more. No approbation is expressed as to the questions. And most important questions, surely, they are. Why is this? Is the Beloved not delighted in hearing such questions asked by His loved One? He does not say so, important though they be. He is delighted with herself, and assures her of His delight in the strongest terms. “Ο thou fairest among women.” His love is unchangeably the same. Happy thought! Nothing in her ways—nothing said of her by others—can ever alter the affections of His heart for His Bride, although, alas, there are many things said and done by her that He cannot approve of. The believer, personally, is perfect in Christ, and in His sight. He is “justified from all things,” but practically he is full of failure.
In the present instance, His address to herself, and His answer to her questions, breathe a different spirit. Why is this? again I ask. My soul would know the Master’s mind. Oh, for one bright gleam of the Holy Spirit’s light on the sacred page! Then should I know, not the letter of Scripture merely, but the thoughts and feelings of the mind from whence it flows. Learn, then, Ο my soul, that approval is never expressed in Scripture, save when consistent with truth and holiness. Oh! how often we pray for what we have! How often we ask for light and direction as to our path, when the light of a cloudless sky shines on the way in which we should go. Naturally, the sheep is the most wandering creature in the field.
Is there not something in that little word “if” which seems to imply that He expected she would have known the pathway of His flock? As if the Lord had said,—Surely thou knowest. My mind on all these questions, as the Shepherd of Israel, lies plainly before thee. Why not read, my love, and understand? He cannot upbraid, yet His love is faithful. As He said to Philip, “Have I been so long time with you, and yet hast thou not known me, Philip?” How gently He leads! How kindly, even the rebukes of His love!
Christian fellowship, as taught in the word, is often very little thought of by young converts. They follow, generally speaking, where it will be most convenient, or most agreeable to themselves, without any exercise of conscience, as to whether they are following in the footsteps of the flock. They may be right, or they may be wrong, as to their path, but they have never prayerfully examined the word of God to ascertain His mind on the subject. Had the Church continued undivided, as it was at Pentecost, there would have been no need for such exercise and examination; but seeing the professing Church is now broken up into so many sections, it becomes every child of God to search the Scriptures, that they may know and do His holy will.
It is sorrowful to find, however, that many of the Lord’s dear ones count this subject unimportant, non-essential. This thought, let me affectionately say to all such, never came from the Bible. It is most dishonoring to God and injurious to the soul. The trials through which we find the Bride passing in the different parts of this book, seem entirely owing to her neglect of the instructions here given. We feel assured, that next in importance to the soul’s salvation, is church communion. If the Christian be careless about this matter, and not exercised as to the Lord’s mind he will be sure to follow his own will. And then what must the consequences be? God is robbed of His glory; His word is set aside; the Master is not followed: the Spirit is grieved, and the soul loses its freshness. Under such circumstances, “first love” soon declines, and peace and joy give place to doubts and fears.
Comparatively few, we believe, long retain, in divine freshness, their first love. The lively sense of the Lord’s “great love” to us, and how He has met all our necessities, is soon but feebly remembered. This is falling from our first love. And why is this? In place of going on to know the Lord more fully, and seeking only to please Him, we choose our own way, follow our own will, and thereby grieve the Holy Spirit: hence, darkness creeps over the mind, the light is, as it were, shut out, and we become feeble and uncertain about everything.
The Lord speaks of two kinds of rest in Matt. 11, which may be well to notice here, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” This is the immediate gift of His love through faith in Himself. All who believe, without exception, have this rest. All our weary and fruitless efforts after salvation are brought to a close when we come to Jesus, and the heavy burden of sin under which we groaned is forever removed. But the Lord further says, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest to your souls.” Rest of conscience he gives through the forgiveness of our sins, when first we believe in Him. Rest of heart we find in obedience and subjection to His will. “Take my yoke upon you, and learn of me and ye shall find rest—rest and peace in every circumstance however trying. This text explains why so many get into trouble of soul soon after the joys of conversion, and why, when difficulties appear, though they may know the forgiveness of sins, they are uneasy and restless. Subjection to Christ in the details of life, both socially and ecclesiastically, and learning of Him, are lost sight of. To be under the same yoke with Christ, is to walk side by side and step by step with Him. “Take my yoke upon you.” This would indeed be walking closely with the Lord, and thus would we surely “find rest,” for all our weakness would fall on Him. When two are yoked together, the strong one can help the weak one along; and surely, the most feeble Christian, when under the same yoke with Jesus, the Mighty One, need fear no difficulties. Nothing can be a difficulty to him. All needless fears would vanish from His presence, and our chariot wheels would move lightly through the deepest sand of the desert.
But it will be said by some, that all this is clear enough as to individual walk and holiness, but our ecclesiastical path and position are not so plainly revealed. Nothing would be more unseemly than for young Christians to be sitting in judgment on the different denominations of professing Christians. But all may, and it is incumbent on all, both old and young, to inquire into the Lord’s mind on this important matter. We have both individual and corporate responsibilities: and the word of the Lord tells us as plainly of the one as of the other. Nothing, surely, could be plainer, on the subject of Church-fellowship than Matt. 38. 20: “Where two or three are gathered together in my name, there am I in the midst of them.” Here we have plainly laid down the true foundation of all christian communion—Christ the center, and believers gathered to Him by the Holy Spirit. It is not said, Observe, where two or three meet, or where two or three gather, but where two or three are gathered. Thus referring to a gathering power, and not to the mere choice or exercise of the human will. The Holy Spirit, we all know, is the power that gathers to the name of Jesus. (John 14; 16) Christ is God’s center—His Spirit, the power of gathering to that center—His children, those that are gathered.” This is the Church of God. And this is what we are to search for, not in word or in spirit merely, but in an embodied form.
“I will pray the Father,” said the blessed Lord, as He was about to leave His disciples, “and He will give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you” (John 14:16, 17.) Here we have the gathering, forming, and sustaining power of the Church of God. All believers are gathered to Christ as their only center, formed into one body, and sustained in living unity by the indwelling of the Holy Ghost.
Observe, especially, three things with regard to the Holy Spirit’s presence in the Church:— 1st, “That He may abide with you forever.” Not for a limited time, as the Savior Himself had been, but forever. 2ndly, He dwelleth with you. As an assembly, He shall be “with you.” 3rdly, And shall be in you; indwelling each believer personally. These precious truths were afterward plainly taught by the apostle in the epistles. “Know ye not that your body is the temple of the Holy Ghost, which is in you.” (1 Cor. 6:19.) “In whom ye are also budded together for an habitation of God through the Spirits (Eph. 2:22.) Oh! wondrous, precious, blessed truth! The Spirit “in you,” “with you,” “forever.” Oh! how richly dowried is the Bride of the Lamb!
We will now look for a moment at a practical illustration of Matt. 18-20, “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.....And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.” (John 20) Here we have a true and lovely picture of the assembly of God. Christ in the midst—the center—and the disciples gathered to the risen Jesus. Peace, worship, service, and the spirit of sonship characterize them.
An assembly gathered on this divine ground will not only acknowledge Christ in their midst, but the Holy Ghost as the Sovereign Ruler, and source of edification and comfort. Such, will wait on the Lord, that they may be guided by His Spirit, to the glory of God. 1 Cor. 12; 14.
With both precept and example so plainly before me, need I yet come to the Lord and ask Him where He feeds His flock? What more can He say than He has said? I may be quite unable to tell the difference between one section of the professing church and another, hut I need be at no loss to ascertain if either be according to the word of God so plainly revealed. Rather, then, let me ask Him to keep me from every bye-path—from following my own will; and that He would lead me by His Holy Spirit in the way of truth. But, Ο my soul! never forget that He has pledged Himself to be where disciples are gathered to His name. There they feed, and there they rest. His presence is enough to fill the soul to overflowing. “In thy presence is fullness of joy.” The most attractive ministry—the most fascinating observances—the most loved associations, are not Christ. They may, or they may not, have His sanction. What I desire, what I need, is to be where faith can say for certain, Christ Himself is there.
Fairer than ail the earth-born race, Perfect in comeliness thou art; Replenished are thy lips with grace, and full of love thy tender heart: God ever blest! we bow the knee, And own all fullness dwells in Thee.
“Feed thy kids beside the shepherd’s tents.” Having learned the true ground and character of christian communion from the word, we are responsible to guide the young amongst us into these paths—the footsteps of the flock of God Divine nourishment, suited both to old and young, will be found there. The lamb soon learns to follow in the footsteps of its mother, and feed on the same pasture. The Princely Shepherd of Israel cares for the lambs of His flock. “He shall feed his flock like a shepherd; he shall gather the Iambs with his arm, and carry them in his bosom; and shall gently lead those that are with young.” (Isa. 40:11.) The feeblest of the flock were cared for when He led forth His people Israel out of Egypt, and through the deep. “Not an hoof was left behind.” And food was found for all, around their tents in the morning, as they journeyed through the waste, howling wilderness.
The good Lord would have it to be so now, in the assemblies of His saints. And where the Holy Ghost is free and unhindered in His operations, He will surely provide milk for the babes, and strong meat for those who are of full age. The Church is spoken of as the “habitation,” tent, or tabernacle of God. (Eph. 2:22.) To this tent in the wilderness, where God Himself vouchsafes to dwell, we would earnestly and affectionately pray that all the lambs of Jesus may be gathered. Oh! that the presence of Jesus may have attractions for their hearts supreme to all others. Hear Him say, Ο my soul, “there am I in the midst of them.” Oh! then, be where Jesus is! Who else, what else, could make up for His absence? What would the finest assembly on earth be without Him? Yea, what would heaven itself be without His presence? A blank! What is the wilderness with His presence? The paradise of God. Anywhere, everywhere, His presence is the place of blessing, of joy, of happiness. Oh! may God gather the many precious lambs of Jesus in these last days, to the true fold of the Shepherd and Bishop of Souls.
“A little while” to tread the paths of sadness—
To toil with weary feet in miry ways:
Then to pour forth the fragrant oil of gladness,
And clasp the girdle round the robe of praise!

Meditations on Song of Solomon
“I have compared thee, Ο my love, to a company of horses in Pharaoh’s chariots. Thy cheeks are comely with rows of jewels, thy neck with chains of gold” Now, He speaks of herself entirely. The subject of the questions is dropped, His address is direct and personal. And oh! how full and free are the expressions of His admiring love.
“I have compared thee, Ο my love,........thy cheeks are comely.......thy neck with chains.”
How often the human mind invests with attractions the object of its admiration, and then loves and worships its own image. Not so the divine mind: there, all is real. The Lord invests the Bride of His heart with His own attractions, and then admires her. He loved her, adored be His name, before there was anything about her to admire. This is divine. “God commendeth his love toward us, in that while we were yet sinners, Christ died for us.” Having adorned her with His own excellencies, there is now nothing to offend His eye, or grieve His heart. “Thou art all fair, my love; there is no spot in thee.” “Old things are passed away; behold, all things are become new.” She has the same life and position as her risen, living Lord. Oh! what dignity, glory, and blessedness!
In the greatness of His love, He “gave himself for us.” And now, as the crucified and risen Jesus, we are fellow heirs with Him. “Not as the world giveth, give I unto you.” (John 14:27.) The world gives a part and keeps a part, but Christ gives all. “The glory which thou gavest me I have given them.” (John 17:22.) In admiring His Bride, though she is still in the wilderness, He is consistent with Himself, for she is perfect in His own perfectness.
Rebekah was enriched and adorned with the jewels of Isaac, long before she reached his mother’s tent.
“In Haran thus
The kindred of Rebekah wondering saw
The newly-given splendor; bracelets rich
Circled her arms; and pendant on her face
The weighty proof of Isaac’s bounty shone,
In value questionless. And could she doubt,
Could any doubt who saw her decked with these,
His covenanted love and bounteous heart,
Of whom they were the sparkling messengers?”

And of the bride of Jehovah it is said “I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thy head. Thus wast thou decked with gold and silver........And thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I put upon thee, saith the Lord God.” Eze. 16
“We will make thee borders of gold with studs of silver.” A chain of gold, we know, is the token of promotion, high favor, and dignity, as in the case of Joseph and Daniel. But “what meaneth these wonderful words of the King?” He has been admiring His Bride—her “rows of jewels”—her “chains of gold,” and now He is moved to do yet more for her: “We will make thee borders of gold with studs of silver.”
Some have thought that the mystery of the holy Trinity may be referred to in the plural “We.” In the works of creation it was said, “Let us make man in our own image, and after our own likeness.” And in the work of redemption, we know, the opportunity came for the manifestation of the different persons of the Godhead. “If a man love me,” says Jesus, “he will keep my words; and my Father will love him, and we will come unto him and make our abode with him.” And of the Spirit, He says, “Ye know him, for he dwelleth with you, and shall be in you.” John 14
But what are we to understand by “borders of gold with studs of silver?” May it not be a crown that is spoken of? A crown of gold bespangled with silver? Ezekiel seems to say it is. “And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown on thine head. Thus wast thou decked with gold and silver.” What then? Shall the restored, royal tribe of Judah yet wear this beautiful crown in the land of Israel—in the holy city Jerusalem? Wondrous grace! Love divine! And will it be the united gift of the adorable Trinity?
Can Judah fail to remember, or can I ever forget, that Thy royal brow, Ο King of Salem, was once, in these very scenes, wreathed with a crown of thorns? No earthly jewels lustered that crown. But the rich ruby-drops from Thy holy veins were its jewels of eternal weight, and imperishable value. Awake! awake, Ο my soul! meditate on the grace and love of Jesus. What wilt thou think, how wilt thou feel, when that once pierced hand, places on thy head a garland of unfading glory? Shall thine eye be caught with the crown, or be dazzled with the glory? Oh no! the first glimpse of that “countenance transcendent” shall fix thine eye, and ravish thy heart forever!
There is always something, in the manner of the Lord’s love most grateful to the heart. He says to herself what is in His mind. This meets the first desire of love—personal communion. Well does Jesus know how to fill the heart with deepest joy. But will it always be so? Yes, yes, Ο my soul! His love shall endure forever. He changeth not. He is the same yesterday, today, and forever. In the past, the present, and the future, He is the same. But, oh! how the heart delights in being so immediately, so individually, so distinctly addressed by Himself. Amongst the myriads of the redeemed, not one is overlooked, or neglected by Him. “He loved me, and gave Himself for me,” will be the thrilling note in the song of all. His love, in its eternal sweetness and fullness, fills all hearts to overflowing, and turns all hearts into harps of sweetest melody, to sound forever his un-beginning, never-ending love.
Love that no tongue can teach,
Love that no thought can reach;
No love like His. God is its blessed source,
Death ne’er can stop its course,
Nothing can stay its force;
Matchless it is.
There is divine wisdom, and instruction for the soul, in the selection of His first comparison. “I have compared thee, Ο my love, to a company of horses in Pharaoh’s chariots.” The mystic Bride of the true Solomon is here reminded of Egypt, out of which He redeemed her with an outstretched arm. And of “Pharaoh,” from whose iron grasp He rescued her. Most suggestive references to the children of Israel, and, morally, to us. The truth of God is a circle. The love that delivered us out of Egypt that brings us into Canaan, with all its mercies by the way, is a perfect unbroken circle of grace and truth. And, moreover, every part of that circle shall be held in everlasting remembrance. The grace that meets us in the world, conducts us to the heart of God, its native fountain. “But now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ.” Eph. 2:13.
The chariot-horse, with its gorgeous trappings, may be the symbol of strength, symmetry, swiftness, royalty, and willingness in service. No sooner has the charioteer taken his seat, than his steeds are in readiness to move off. They become impatient of delay, the raising of the foot, the movement of every muscle, plainly tell him, that if he be ready, they are quite ready. And then, how subject, notwithstanding their power, to the slightest touch of the guiding rein. Seest thou, Ο my soul, in this ready, willing service, a fair representation of thine own? Is it so? Or, alas! what? No swiftness—no symmetry—no consistency—no subjection to the guiding hand. What! Is it so? Examine all thy ways beneath the glance of the Master’s eye. Is there one thing on earth that thou wouldst dread more, than to be turned out of His service? Remember, Ο remember! that though as a son thou shalt be in thy Father’s house forever—as a sinner saved by grace, thou art saved forever—still, as a servant, if thou art idling thy time, or spoiling thy work, it may be taken from thee and given to another. Ο most patient Master, keep thy servant ever girded, obedient, and ready for service; and caring only to meet Thy mind.
“While the King sitteth at his table, my spikenard sendeth forth the smell thereof” There is an infinite difference between the attractions of nature, and the graces of the Spirit. Hast thou well considered this, my soul? Honey, the sweetness of nature, was forbidden to be used in the sacrifices. A little of it, from the end of a rod, may enlighten the eyes, and refresh the heart of the warrior in the day of battle, but it can never refresh the heart of the Lord of hosts. Its amiable qualities are truly valuable for the family, the social circle, and the world at large, but totally unfit for God’s altar or the King’s table. Both the sweetness and the sourness of nature are alike rejected by the Holy One of Israel, “So then they that are in the flesh cannot please God.” Rom. 8:8.
We must have a new nature, even the life of the risen Jesus in the soul, before we can do anything to please God, or bring an acceptable offering to Him. “Ye must be born again.” “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” (Gal. 5:22, 23.) The divine life, bearing fruit by the Holy Spirit, is the most fragrant, and refreshing of all fruits to the Savior of sinners. The “spikenard,” to Him, has “an odor of a sweet smell,” and its virtue endureth forever. (Phil, 4.) The alabaster box of spikenard, that once filled with richest odors the presence chamber of Bethany, has not yet lost its fragrance to Jesus. “She hath done what she could,” was the immediate, unmeasured commendation of His love. And “Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of as a memorial of her.”
“Love is the truest providence, Since beyond time her gold is good, Stamped for man’s mean “three hundred pence,” with Christ’s “she hath done what she could.”
It is a mistake to suppose, that we have nothing to present to the King while He sitteth at His table. True, of His own we give Him; but it is all the sweeter to both on that account. What is sweeter than grace? The Israelite was to bring a basketful of his first ripe fruits and present it to the Lord his God. (Deut. 26) True worship is communion, fellowship. If the Bridegroom has His “good ointments,” the Bride has her “spikenard,” yet it is all grace. The table is His—the ointment and spikenard too are His. “Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil: my cup runneth over.” Psalm 23.
The heart never rises to the point of worship until it runs over. Then it has nothing to ask for. True worship is the overflowing of the heart. And oh, how sweet, how precious, how blessed it is! When the Holy Spirit ministers of the fullness of Jesus to our souls, how soon the heart runs over. And this overflowing of the heart, with the fullness of Christ, is true, heavenly worship. Hence the important difference between a prayer, and a worship meeting. We should come to the former with empty vessels, and so cry to the Lord, as if we would storm the heavens, rather than go away without our answer. But to the latter, we should come thoroughly self-judged, well prepared to feast on the King’s dainties—the spoils of His victory—the fruits of redemption. Thus shall we find our every need met, and our every desire satisfied. And have we nothing to ask for at the table? Nothing, unless the King has forgotten something you need—except it be for a larger heart. To be in the presence chamber of the Lord—the holiest of all—and to be feasting on the rich provisions of His table; what can we be but satisfied? what can we do but praise, admire, adore, love, and worship the Lord our God and Father?
The Bride has now reached the highest place of blessedness. She is peacefully enjoying the presence of the King, while He is reclining at His table. The activities of service have given place to the repose of worship. The burning sun—the persecution—the poverty—the sorrow, ere all forgotten in the fullness of that joy which His presence gives. And now, the box is broken, the spikenard flows, the fragrance fills the house, the head and the feet of Jesus are anointed, and His heart is ravished with the advances of her love.
Meditations on Song of Solomon
Ver. 13. “A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts.” If the chariot-horse suggests the thought of willing service, and the “spikenard” he the symbol of divine worship, may not the “bundle of myrrh” be the emblem of a daily and hourly testimony for Christ? And what more natural, as a consequence of deep and solid communion with the Lord? Is not the heart strengthened for testimony in such happy seasons? Uninteresting and powerless will all our services become, if personal communion be neglected. How was it that David displayed such courage in the valley of Elah? Was it the rashness of youthful inexperience? Oh no, not at all! His faith, through communion in secret, had been raised to the very thoughts of God Himself about his people. Hence his valor in the open field. “Blessed be the Lord my strength,” he could sing, “which teacheth my hands to war, and my fingers to fight.” Psalm 144:1.
We are taught the same truth by our blessed Lord in John 7:37. “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” In vain will we seek to become the means of refreshing and blessing to others, unless we drink, and drink daily and deeply, at the fountain-head for ourselves. Every fresh testimony for Christ, should be the result of fresh communion with Him. Oh! how needful for the servants of the Lord to remember this. Forget it not, Ο my soul, but like Moses in the land of Midian, sit down by the well—the well of living waters. “And he sat down by a well.” (Exod. 2) Thus close to the well, he was in a position to be helpful to the seven daughters of the priest of Midian and to his flock. This scene may speak of Christ opening the fountain of redeeming love to His Bride, but surely it is a most instructive lesson for an evangelist! Oh! to be thus, in heart near to the well of life—heaven’s water springs, and so become the channel of these living waters to others.
“Whom have we Lord but Thee,
Soul thirst to satisfy,
Exhaustless spring! the waters free!
All other streams are dry.”

The heart of the spouse, like the woman at the well of Sychar, is overflowing. She must spread abroad the glory of her Savior’s name. More precious to her heart, than a bundle of this costly spice to the merchant is her well-beloved. “A bundle of myrrh is my well-beloved unto me.” Blessed appreciation of Christ! Happy fruit of nearness, in communion, to Him! And mark, too, my soul, the affection which He creates in the heart. She can say in truth, “my well-beloved.” Oh! happy, privileged spouse! I wonder not at thy holy and good resolution, “He shall lie all night betwixt my breasts.” There, nearest to her heart, she places her sweet-smelling myrrh—her disinfecting spice. And now, wherever she goes, the odor of her precious treasure is spread abroad.
A bundle, or little bag, of myrrh, carried in the bosom, scents the garments, and diffuses its fragrance all around, whether at home or abroad, at work or resting, in the sanctuary or the social circle, silently but surely, the fragrance of the perfume, like the air, fills the scene. And even after the person has left, the sweet odor remains, as a testimony to the value of that which lay nearest her heart. Oh! exquisite emblem! Is this thy faithfulness to Jesus, Ο my soul? Does He lie embalmed in thy heart, and does the sweet savor of His name go with thee, whithersoever thou goest, and remain when thou art gone?
Soul-searching truth! “Occupy till I come” were the farewell words of the rejected Jesus to His disciples; and over the memorials of His dying love, He has written in wondrous grace, “This do in remembrance of me.” He has not asked us to do some great thing for Him, or to lay on his altar some costly sacrifice? No; but simply to be occupied with Himself as earth’s rejected Christ, during His absence, and to give Him a place in our hearts. “Remember me,” was His last request—think of Me—refer everything in your hearts to Me. Have we done so? Have I done so? Do I now do so? Has the affianced Bride of the Lamb, thus placed Him in her bosom, and carried Him there during the long, long dark night of His absence? Alas, alas, the requests of thy love have been forgotten! Rivals have been admitted and entertained; and sorrowful it is to find thee outside, in thine unwearied love, knocking at the door, until, in the mystic language of the song of songs, thy head is filled with dew, and thy locks with the drops of the night. “But the night is far spent, the day is at hand.” Yes, the happy day draws near, when, through thy patient grace, the affections of thy heavenly and earthly people shall perfectly answer to thine own.
Thine eye in that bright cloudless day,
Shall, with supreme delight,
Thy fair and glorious Bride survey,
Unblemished in thy sight.
Ver. 14. “My beloved is unto me as a cluster of camphire from the vineyards of En-gedi.” The bundle of myrrh is hidden from the eye in the breast, but the cluster of camphire is an object for the eye, and carried openly in the hand. Myrrh is the living juice of the tree, which flows in drops through broken parts of the bark, something like blood from the veins, or tears from the eye. The flowers of the camphire tree grow in dense clusters, and are beautiful as well as fragrant. “That Christ may dwell in your hearts by faith” is the prayer of the apostle. And we are to be “Always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.” 2 Cor. 4:10.
“As myrrh new bleeding from the tree,
Such is a dying Christ to me.”
How widely different the line of thought suggested by a tree in full blossom, and one, wounded and bruised, and the life juice flowing from its veins. The one is the symbol of death, the other the power of life. The tender bud finding its way through the hard bark of winter, is always a striking, and interesting illustration of resurrection; the blossoms and the fruit are the manifestations of the power of life, and of rich blessings to man. The little seed that is cast into the ground, and upon which the clods are heaped, may seem for a time, hopelessly lost; but the reviving spring comes round, and through the energy of life, every surrounding circumstance is mastered; the tender blade appears, and in due time waves its golden grain in triumph over them all.
How sweetly all this, and more than this, was shadowed forth in Aaron’s rod that budded, through the intervention of God in grace. (Num. 17) In one night the dry rod of Aaron—a piece of dead wood, budded, bloomed, and bore fruit. Precious type of the risen Jesus, fruitful now in resurrection! Here in types and shadows, we are taught that we need the risen Jesus, as our Great High Priest to take us through the wilderness, and into the land of Canaan. Grace reigns in Priesthood and saves the people. Nothing short of the priestly ministry of Jesus can meet our need. He who died to make us clean, now lives to keep us clean. (John 13:1-17.) He is both our sacrifice and our priest. The blood of atonement, and the water of purification, both flowed from the wounded side of Jesus. This was the opening of the fountain for sin and for uncleanness.
How lovely to the eye as well as fragrant to the heart is our risen, exalted, and glorified Lord! His Person—His ministry—His relationships are infinitely precious; and ever the same. “My beloved is white and ruddy; the chiefest among ten thousand—... yea, he is altogether lovely.” (Chap, 5.) “For in him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9.) The fullness of grace and glory dwell in Him. “If ye then be risen with Christ, seek those things which are above where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth.” (Col. 3:1, 2.) Oh! what clusters of attractions are there, had we only eyes to see them, and hearts to value them!
The vineyards of En-gedi, we are told, were celebrated for their rich fruits, and costly spices. That which is beautiful to the eye, sweet to the taste, and fragrant to the senses, was to be found there in abundance. And famous too, are these scenes, as having furnished a hiding place for David and his men when persecuted by Saul. (1 Sam. 24:1-4.) The fruitful valleys below, and the strongholds in the mountains around, provided both shelter, nourishment, and refreshment, for God’s anointed King, and those who had cast in their lot with him.
Yet, oh! how faintly do all the good things of earth shadow forth the unsearchable riches of Christ. All abundance comes from Him. There is nothing rich that He has not enriched. Nothing sweet that He has not sweetened—nothing full that He has not filled, and yet all that we now know of His fullness, is but as a drop to the ocean. Every good thing cometh down from above; and all speak of Him. The really good thing that is found in the creature, reminds thee, Ο my soul, of Him, in whom all perfection centers, as the Man Christ Jesus - God with us. As thou walkest in the field or in the garden, in the valley or on the mountain, or in thy usual round of daily duty: every second thought may be of the “well-beloved” absent One. The bleeding myrrh and the blooming camphire, may well recall to thy mind the cross and the glory, and lead thee to think of Him “ who was delivered for our offenses, and was raised again for our justification.” Rom. 4:25.
No tree ever bore such fruit for God and man as the cross of Calvary. There, sin was put away according to the claims of the glory of God; and there, too, the enemy was vanquished and his whole power completely destroyed. The cross is the foundation of our pardon, peace, reconciliation, acceptance, and every blessing, both in time and in eternity. It is the procuring cause of all. There, God has been revealed in perfect love, and perfect righteousness. As hating sin, yet loving the sinner. Love triumphed in the cross; yet holiness and justice, truth and righteousness, were displayed and glorified. On this solid foundation, the chief of sinners is fully and freely forgiven, the same moment he believes in Christ; and his pardon is as perfect as the work of the cross. Sin, and sins, were “put away” on the cross—by the blood of the cross; and on that ground, the sin of our nature, and the many sins of the life, are all forgiven through faith in that precious blood.
Faith can say, in holy triumph, “He was delivered for our offenses.” And where are they? Abolished—gone—and gone forever. “He made an end of sin.” He who died for our sins, has been “raised up from the dead by the glory of the Father,” and that is the eternal settlement of the question of sin. “He was raised again for our justification.” The risen Jesus is God’s own witness that the believer is justified. This is faith’s sure, unfailing ground. All is peace. “It is finished.” Christ is risen.
And now for the consequences of faith - the many and fragrant clusters of richest blessing to the soul. “ Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God........And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation.” Rom. 5:1-11.
I journey through a desert drear and wild,
Yet is my heart by such sweet thoughts beguiled,
Of Him on whom I lean, my strength, my stay,
I can forget the sorrows of the way.

Thoughts of His love—the root of every grace,
Which finds in this poor heart a dwelling place:
The sunshine of my soul—than day more bright,
And my calm pillow of repose by night.

Thoughts of His sojourn in this vale of tears—
The tale of love unfolded in those years
Of sinless suffering and patient grace,
I love again, and yet again to trace.

Thoughts of His glory—on the cross I gaze,
And there behold its sad, yet healing rays:
Beacon of hope, which, lifted up on high,
Illumes with heavenly light the tear-dimm’d eye.

Thoughts of His coming—for that joyful day
In patient hope I watch, and wait, and pray.
That day draws nigh, the midnight shadows flee;
Oh, what a sunrise will that advent be!

Thus while I journey on, my Lord to meet,
My thoughts and meditations are so sweet,
Of Him on whom I lean, my strength, my stay,
I can forget the sorrows of the way.

Meditations on Song of Solomon
Verse 15. “Behold, thou art fair, my love; behold, thou art fair, thou hast doves’ eyes.” What is it, some will ask, that can make one defiled and deformed by sin, thus “fair” to the eye of Jesus? Where, when, bow, can it be found? This is all that is needed to fill to overflowing the soul’s cup of happiness! What would all the riches, honors, and glories of this world be, compared with hearing such words from such lips! “Behold, thou art fair, my love.” Most truly, this is the soul’s ineffable blessedness! The gospel of the grace of God, my friend, gives the answer to thy question. Know then, that when a soul is drawn to Jesus, it is received by Him, and placed in the light of God’s presence, in the full value of His finished work, and in the matchless beauty of His adorable Person.
This is grace—the grace of God in the gospel of His Son to everyone that believeth. “All that believe are justified.” And all that believe are “accepted in the Beloved,” through the accomplished work of the cross. (Eph. 1:2.) His precious blood cleanseth from all sin. (1 John 1) Then, oh, how “fair!” “Let the beauty of the Lord our God be upon us.” (Psalm 90:17.) What perfection of beauty this must be! “The beauty of the Lord our God.” How fair for the courts above! The beauty of angels will be perfect after their own order, but the sinner saved by grace shall shine in the beauty of the Lord forever.
All this, I think, I can believe, some may reply, but oh, can such a place—can such blessing ever be mine? “Believe on the Lord Jesus Christ, and thou shalt be saved,” is heaven’s answer to every anxious enquirer—is heaven’s declaration of perfect grace to all. Believe in Jesus, trust in Him, defiled and deformed as thou art, and sooner far than thy thoughts can turn from one subject to another, thou art altogether “fair” in His sight. “Only believe.” The work is finished “long, long ago.” Oh! beware of that “deadly doing!” The gospel seems too simple to admit of explanation. It is a report to be believed—an invitation to be accepted—a voice of love beseeching thee to be reconciled to God—a proclamation of pardon and peace by Jesus Christ. (Acts 10:36; 13:38, 39.) Not, observe, the promise of pardon and peace, but the preaching of pardon and peace. This makes a wonderful difference. And observe, further, that it is neither by law nor promise that the soul is thus richly blessed; but by Jesus Christ. The moment thou hast faith in Him, thy forgiveness, justification, and reconciliation, are proclaimed by the truth of God.
Take one example, as an illustration of the ways of God, in grace, with sinners. In the third chapter of Zechariah, we see Joshua standing before the Lord. He is a type of God’s dealings, in grace, with Jerusalem in the latter day. This chapter is the history, I believe, of how the Bride of the king is so “fair” in His sight. This is important as to our present question. It is also the history of every sinner saved by grace. Joshua is clothed in filthy garments. Satan is there to resist him. He always seeks to hinder the blessing of souls. But the Lord shelters the defenseless one. He casts out none that come to Him. He rebukes and silences the adversary; and speaks and acts for Joshua. This He always does. Be of good courage. The filthy garments are taken away; his sins are all forgiven. There is not a rag left for Satan to lay hold on. Thus cleansed from all his defilements, “He is clothed with a change of raiment.” The robe of God is put upon him. And now, how “fair!” But this is not all. A fair miter is set upon his head. Surely “The beauty of the Lord our God” is now upon him! He is, what God in “the exceeding riches of His grace” has made him. “Unto him that loved us, and—washed us from our sins in his own blood. And hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever, Amen.” Both the kingly and the priestly crown are ours - ours in His right. This is their glory! Highest in dignity, belonging to royalty. Nearest in worship, belonging to priesthood. And oh! how sweet the thought, the work is all of God from first to last, and so can never fail. “The Lord hath chosen Jerusalem........Is not this a brand plucked out of the fire?........I have caused thine iniquity to pass from thee........I will clothe thee with change of raiment........And I said, Let them set a fair miter on his head.” It is all of God—by Christ Jesus through the work of the cross. “Without shedding of blood is no remission.” Grace reigns—God is glorified—faith triumphs—Satan confounded, and the sinner eternally saved.
This know also, my dear friend, that if thy desire after Christ, and after the enjoyment of His favor be true and sincere, there must already be grace in thy heart. The desire must come from Him. Where there is nothing more than mere nature, there can be no longing desire for the blessed Lord and His favor. Faith, salvation, and desire, go together, although the timid believer will often hesitate to say “He is all my salvation and all my desire.” The clearest evidence of divine life in the soul, is when the heart is occupied with Him, the link of connection is formed and can never be broken; faith alone enters into its blessedness. Oh! rest, abide in Him.
Being associated with the risen Jesus, we are one with Him in resurrection. (Eph. 2) This gives us our wondrous place in His sight. All who are brought into this new—this resurrection state, are fair even as Christ is fair. Only that in all things He has the pre-eminence as it is written, “Thou art fairer, than the children of men.” Hence, we find the same terms of endearment and admiration applied to both. And the same things said of both; the Bride being the reflection of the Bridegroom. If the garments of the Bride are scented with myrrh; it is said of the Bridegroom, “All thy garments smell of myrrh, and aloes and cassia.” What a blessed theme this great truth opens up for meditation! Oneness with Christ, as risen and glorified! How little the world in all its relationships and associations would seem, did we look at them from this point of view!
What is here said of Israel, or of the remnant, prophetically, (“Behold, thou art fair, my love,”) is true now in a deeper sense, of the church of God, the Bride of the Lamb. At the same time, the great principle of the song is common to both. The Lord’s love is perfect. He loves Israel; He loves the Church; and in due time He will create those affections in the hearts of both, which will perfectly answer to His own. Hence, the moral value and application of this book to the Christian, is of great importance. It is the fellowship of hearts. Still, it is always well to keep in view, the difference between what will be the place of the Jew in the latter day, and what the place of the Christian now is.
Although the marriage of the Lamb has not yet come, the relationship between Christ and the Church is already formed. As the apostle says, “I have espoused you to one husband, that I may present you as a “chaste virgin to Christ.” (2 Cor. 11:2.) Blessed truth! The espoused of the Savior, the Son of the Father! But knowest thou, Ο my soul, the affections belonging to this near and dear relationship? In place of a painful uncertainty, which often agitates the minds of those who are only looking forward to relationship, hast thou the calm peaceful affection and joy, which naturally flow from a settled union? If so, the desire of thy heart will be great for thy Lord’s return. Affection is the true ground of the cry, “Come, Lord Jesus, come quickly.”
The Bridegroom further adds in His present address, “Thou hast doves’ eyes.” Our associations with the dove in scripture, are of the most instructive kind. From the eighth chapter of Genesis down to New Testament times, it occupies an interesting place in the word. On our first acquaintance with the dove, we find it in connection with the ark of God and the olive tree. Precious types of the salvation and the peace of God. She plucked, and held fast, the olive leaf, when the judgments of God covered the earth. And while the waters were unabated it could find no rest for the sole of its foot, until it returned to the ark. The world under judgment was no place for it. Again, we find, the dove alone, of all the feathered tribe, was offered in sacrifice under the law, and thereby typified the Lord Himself. The same type serves for both Christ and His Spouse. Wondrous unity! “For as the body is one and hath many members, and all the members of that one body being many, are one body; so also is Christ.” (1 Cor. 12:12.) Mark, the apostle is speaking of that which is a figure of the Church, but in place of concluding, “so also is the Church,” he adds “so also is Christ.” He sees the Church in Him. They are one body.
The Holy Spirit is also typified by the dove. “And John bare record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.” It is also said, that when the dove is absent from its mate, it sits solitary and mourns. “I did mourn like a dove.” And, “We mourn sore like doves.” (Isa. 38:14; 59:11.) Simplicity, purity, harmlessness, faithfulness, seem to be represented by the dove. When the eye of the Christian is single, chaste, and constantly fixed on Christ, then may it be said, “Thou hast doves’ eyes.”
Ver. 16, 17. “Behold thou art fair, my beloved, yea! pleasant; also our bed is green. The beams of our house are cedar, and our rafters of fir? There is great beauty in this rejoinder. The Bride speaks not of herself, she hears the expressions of His admiring love, hut says nothing about herself. Not even that she is unworthy of such love. However deep her emotions, self is passed over. This is true humility. We may speak of bad self, and unworthy self, and the heart be full of pride. True humility speaks not of self at all, either good or bad. But this is a hard lesson to learn. Christ is our only perfect example. The blessed Lord humbled Himself. He took the lowest place. The first Adam exalted himself, and he was abased. The last Adam humbled Himself and God highly exalted Him. Follow Jesus then, Ο my soul! Wait thou only upon God, trust in Him. “For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.” (Luke 18:14.) This is a principle of wide application; it reaches to all the details of life, and is of immense practical importance. Learn its working perfectly in the two Adams. See it daily exemplified in the two natures. Poor human nature is ever ready to listen to the lie of the tempter, “Ye shall be as gods.” But the divine nature is content with the place wherein God has set it, until He says, “Come up higher.”
But what of the old nature in the Christian? The scriptures say plainly, that it came to its end on the cross. “Ye are dead,” is plain enough. “And they that are Christ’s have crucified the flesh with the affections and lusts.” And again, “I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” (Col. 3; Gal. 2) Were we to walk in the light and power of this great foundation truth, humility would characterize us. The flesh, in its vanity and assumption, would be mortified; and the meek and lowly spirit of Jesus would be manifested.
The bird that soars on highest wing.
Builds on the ground her lowly nest;
And she that doth most sweetly sing,
Sings in the shade when all things rest.
In Lark and Nightingale we see,
What honor hath humility.

When Mary chose the better part,
She meekly sat at Jesu’s feet.
And Lydia’s gently opened heart
Was made for God’s own temple meet.
Fairest and best adorned is she,
Whose clothing is humility.

The saint that wears heaven’s brightest crown
In humble adoration bends;
The weight of glory bows him down,
Then most, when most his soul ascends.
Nearest the throne must ever be,
The footstool of humility.

When Christ is a complete covering to the eye, contentment fills the heart. We can afford to take the lowest place. Everything needed to make us happy is found in Him. He is not only fair to the eye, but pleasant to the heart. Many are fair that are not pleasant, and many are pleasant that are not fair, but Christ is both. “Behold, thou art fair, my beloved, yea, pleasant.” Oh! what combinations—what perfections—what harmonies are found in Jesus! Here, and here alone, the heart can find rest. Quiet, perfect rest. Hence, the Bride most significantly adds, “Also our bed is green.” The green pastures, and the still waters of Jehovah’s plenteous grace, have long been familiar to our minds, as the expressive symbols of the repose and refreshment of the sheep of Christ, under His shepherd care. “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters.” “Pastures of tender grass......waters of quietness” are the daily fare of those whose feet are found “by the footsteps of the flock.” But the shepherd never pitches his tent inside the walls of the city. There is no tender budding grass—no waters of quietness there. Outside the dingy walls, in the rural scenes, He rests his flock. “The city,” doubtless, in this book, is typical of the world, the country of heavenly places. Only shame and sorrow befall the Bride when she is beguiled into the city. The Bridegroom is never found there, His favorite retreats are the vineyards, the gardens, the mountains of myrrh, the hills of frankincense, and the valleys where the lilies bloom.
But there is one word in these closing sentences, which indicates full, conscious, happy fellowship with the “well beloved.” I mean that little word “our,” “our bed is green,” “our house,” “our rafters.” It is like the precious little “us,” “we,” and “with,” in the Epistle to the Ephesians. Oh! happy union—blessed unity, “our, us, we, with.” Eternal oneness with Christ! One in life, one in righteousness, one in acceptance, one in peace, one in rest, one in joy, one in heavenly, eternal glory!
Joyless indeed would be the fairest scenes of earth, and joyless too, would be the house of many mansions without the presence of the blessed Lord—the divine Bridegroom of the heart. But the sure word of promise is, “And so shall we ever be with the Lord.” And again, “that where I am, there ye may be also.” Enough! Ο Lord! It is enough! With Thee, and like Thee! Consider this, my soul! Here is perfect rest for thee—calm repose. With Thee, and like Thee, Ο Lord, forever, in the Paradise of God—in the house of many mansions, fill up the full measure of our eternal happiness, dignity, and glory.
With Him I love, in spotless white,
In glory I shall shine;
His blissful presence my delight,
His love and glory mine.
All taint of sin shall he removed,
All evil done away;
And I shall dwell with God’s beloved
Through God’s eternal day.

Meditations on Song of Solomon
Ver. 1. “I am the rose of Sharon, and the lily of the valleys.” “What a wondrous thing grace is—the grace of God to sinners! What mighty changes it effects in those who know it, as to their thoughts, objects, desires, and affections. It gives us the mind of the Lord as to what we are in His sight, and to His heart. Here, mark it well, my soul, and meditate deeply thereon. The fountain is deep, drink freely.
To know grace, is to know God, and His full salvation by Jesus Christ, through the teaching and power of the Holy Spirit. But a little while ago, and the Bride was confessing, “I am black........black as the tents of Kedar,” and now, through grace, she can say, and say in truth, nothing doubting, “I am the rose of Sharon, and the lily of the valleys”—The very crown and ornament of Sharon—the very beauty and sweetness of the valleys. And mark, too, that she says, “The rose........The lily.” She speaks not in general terms of her attractions to the Bridegroom, but in the most definite way. She is not vainly boasting to others of what she is, but addressing Himself directly, in the happy consciousness of her own place in His heart. There is full communion, for He immediately adds, “As the lily among thorns, so is my love among the daughters.” And further on in the book, He says plainly, “My dove, my undefiled, is but one, she is the only one of her mother, she is the choice one of her that bare her.” Such is the distinguishing love and grace of our Lord Jesus Christ, and such is the special place which the Bride has in His sight. He always goes beyond her in the expression of affection. This is most blessed to the heart. How widely different is the beautiful, fragrant lily to the lacerating thorn!
There are many who say, when they hear such truth, “Ο, I am not worthy of such a place.” Quite true, if you speak of your own worthiness. But what place do you think you are worthy of? If not this one, an inferior one, I suppose. But is this humility? No, friend, it is pride of heart. We are worthy of no place at all in His presence. Consequently, any place there, must he pure, sovereign grace. To be within the threshold, would be as pure grace, as to be on the throne.
The prodigal son, no doubt, thought that it would be very humble in him to say, “Make me as one of thy hired servants.” But this was remaining pride and legality of heart, not humility. All such thoughts spring from the natural heart which is essentially proud and legal, and utterly ignorant, both of its own condition, and of the grace of God. True humility is seen standing afar off, and confessing that it is not worthy to lift up so much as its eyes to heaven. (Luke 18) The prodigal had no more title to be received as a servant than as a son. He had forfeited all claim on the ground of righteousness. He had but one plea to offer; viz., his pressing need. He could only be met in grace. Had he been met in righteousness, he would have been condemned forever. But grace reigns; nothing is said about his sins. He could not have answered for one of a thousand. The question of sin was settled between God and Christ on the cross. And now, grace shines, and shines in all its heavenly brightness. The Father’s heart is the spring, and He has His own joy in it all. He acts from Himself, and as Himself. The prodigal’s pre-meditated speech is interrupted; he never gets to the part which says, “Make me as one of thy hired servants.” How could he? Grace prevents; the Father ran to meet him, fell on his neck and kissed him. Reconciliation is expressed and accomplished the moment they meet. He receives the kiss of peace at once; grace is free. God having received the atonement on the cross, we receive the reconciliation the moment we meet Him in Christ.
And now, being reconciled through the blood of the cross; the once lost, ruined, and degraded one is made a son and an heir—an heir of God and a joint heir with Christ. This is grace—the grace of God in Christ Jesus, to all who believe in His name. And, further, the same one shall shine in grace, and be the vessel of its display throughout the countless ages of eternity. As age after age rolls on in countless numbers, those who have been the subjects of that grace in time, shall continue to shine in its ever-increasing brightness. Oh! what a place for the once poor, friendless, homeless, outcast one to occupy, and that forever. But God is establishing His character for grace, and such are the suited vessels for its glorious and eternal display, in the house of many mansions. “ That in the ages to come he might show the exceeding riches of his grace, in his kindness toward us through Christ Jesus.” Eph. 2:7.
Ver. 3. “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.” Learned men have searched and written much, endeavoring to prove the particular kind of rose and lily that are referred to in the first verse, and the particular kind of tree in the third. Most say that what is here called “The rose of Sharon,” belongs to the lily tribe, and should be translated, “The Narcissus of Sharon.” Many different opinions have also been given, as to the particular flower here meant by the “lily.” And many good, and learned men too, have thought, that in the first verse we have the voice of the Bridegroom, not of the Bride. And many, alas, who have written, and written much, have been more occupied with the flowers than the persons. But surely in the second verse, the Bridegroom owns the speaker in the first verse to be His loved one. “As the lily among thorns, so is my love among the daughters.” All are agreed that this is the voice of the Beloved. In the first verse, we have no doubt, the Bride as the speaker. She is acknowledging in the joy of communion, what He in His grace has made her, that all her beauty in His sight, as well as the affections of her heart for Himself, are His own creation. And in comparing herself with these beautiful flowers, she is only repeating what He Himself has taught her.
But mark well, my soul, that she says, “I am the lily of the valleys”—not of the cities. In the quiet vale she finds her native soil and breathes her native air. There she blooms for the eye of her Beloved, and sheds her fragrance for his refreshment. “He feedeth among the lilies.” It was in the city where she lost the joys of His presence; and where she was insulted and unveiled by the watchmen. These were her wandering, backsliding moments. Oh! how much better for her, had she never left her native valleys! My soul, here pause a little. Meditate on these things. At a distance—far from the stream and spirit of this world—in heart, far from its attractions, study that which will be pleasing to the eye of Jesus, and refreshing to His heart. Oh! wondrous truth! that He who is seated on the throne of God in heaven, and surrounded with its glory, should yet think at all of such good-for-nothing ones as we are, and, most of all, to be pleased and delighted, or grieved and wounded, by the character of our ways! Alas I that He should be so frequently wounded in the house of His friends! Oh! is there one thing under the sun, that should give thee such unfeigned pleasure, as to please Him? Canst thou think of anything more unworthy of a Christian, than his seeking to please himself, and to find pleasure in the things of the world? Especially when he knows, as men speak, it is to grieve the heart of One, whom only he should find His supreme delight in pleasing- the One who died for him on Calvary.
Having well-judged thy heart and ways on this solemn subject, let thy care, love, and sympathy go out after others, especially the young of the flock, for the Lord’s glory. How beautiful to the eye of Jesus now, and how refreshing to His heart to see those for whom He died walking happily and steadfastly in the footsteps of the flock, and feeding beside the shepherds’ tents. There the tender budding grass is found, and the quiet waters flow. But oh! how grieving both to the chief, and to the under shepherds to witness, it may be, a dear young disciple, who seemed for awhile to be all heart for the Lord, yielding to the arguments of unconverted friends and to the attractions of the world, and, by and by, making excuses for a measure of conformity to the fashion of the world. Must I give up this—and must I give up that? such will sometimes say. Rather think, my brother, my sister, on what you gave up, in the first place, in order to enjoy these things. Most solemn thought! For these follies and vanities you gave up Christ. I mean as to your experimental enjoyment of Him. You know that you cannot enjoy the Lord and these things at the same time. And now, you must give up these for Christ. But do you hesitate for a moment? Look to the cross! “Ο how He loves”—Ο how He dies, and dies for thee—and for these very sins! Oh! cast thyself at His blessed feet in true godly sorrow. Thou hast offended His eye, thou hast grieved His heart, thou hast dishonored His name; confess all to Him; and thy restoration shall be perfect, and all thy past sins shall be forgiven and forgotten forever.
But until this is done, spirituality of mind, earnestness of heart, and communion with the Lord are interrupted. It is a solemn case of backsliding. And unless the Lord clog the wheels of the chariot, who can tell how fast and how far it may run down the hill. Sometimes an accident will happen and stop it suddenly, but with much damage, the scars of which may remain forever. Ο Lord, let Thy grace shine forth; and allure many into the wilderness who keep too near the world’s borders, and too often cast a wishful glance over the line of separation. Wean them from this present evil world. Let them be arrayed in the meek and lowly beauties of the lily, for Thee alone. Suffer them not to appear adorned for the eye of the world. Surely, most blessed Lord, to hear Thee saying, “As the lily among thorns so is my love among the daughters,” would infinitely more than recompense for all our self-denial.
We are told by those who have traveled in the East, that the apple-tree of this country is not what is here meant; but, most likely, the rich citron-tree of Palestine. The thick dark green foliage of the citron boughs affords a most convenient shelter from the rays of the sun, and its delicious fruit is most fragrant and refreshing. Compared with the common trees of the wood, it must be an object of great beauty and interest to the eye of the weary traveler. So the spouse compares her Beloved with all others. “As the apple-tree among the trees of the wood, so is my Beloved among the sons.” There is none like Christ. He is “the chiefest among ten thousand.” She is in the full enjoyment of Himself. Not of His gifts merely, blessed as these are, but of Himself.
There is now, observe, full personal communion. She is in the cloudless light of His favor. The response is perfect: “As the lily among thorns, so is my love among the daughters.” “As the apple-tree among the trees of the wood, so is my Beloved among the sons.” What has grace wrought! See where it leads to! Could the Jew ever have reached the bosom of God by climbing the rugged cliffs of Sinai? Ah, no! It must be all grace from first to last. Here we see perfect reconciliation and communion. The Lord rests in His love; as it is written, “He will rest in his love, he will joy over them with singing.” (Zeph. 3:17.) The Bride too, is now enjoying perfect repose in that unchanging love. “I sat down under his shadow with great delight, and his fruit was sweet to my taste.’’ Here her soul finds rest, joy, and abundance. The heart is feeding on Christ. Every need is met. She is in her own happy place now. She once had another place. The place, alas, of sin and death. But the Lord has delivered her out of it, and brought her into His own—His new place as the risen Messiah. And this is now her place: she cannot be in both. “I raised thee up under the apple-tree” The apple-tree is Christ.
Israel, we know, shall ere long be raised up from their present condition of national death, to enjoy the blessings of the new covenant under Christ. But they can only be raised up by Christ, and come unto blessing under Christ. Mercy is their only ground, helpless necessity their only plea, and Christ their only way. When it comes to this, all is well, forever well, both with Jew and Gentile. Israel shall yet be gathered on this ground, and under this blessed Head. Then shall they sit under His shadow in the fullest sense, and find His fruit sweet to their taste—the glorious fruits of His wondrous love in dying for the rebellious nation. “And so all Israel shall be saved; as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.” (Rom. 11:26.) “In that day, saith the Lord of hosts, shall ye call every man his neighbor under his vine and under his fig-tree,” Zech. 3:10.
“Hail, blessed scene of endless joy!
Where Jesus shall forever reign;
Where nothing hurtful shall annoy,
But gladness fill the happy plain.
Free from all sin, and free from fear,
None shall e’er sigh or shed a tear.”

Meditations on Song of Solomon
Ver. 4. “He brought me to the banqueting house, and his banner over me was love” In meditating on the different scenes of delight, into which the happy Bride is introduced by the King, let thy thoughts, Ο my soul, dwell for a little, on the source of these many streams of happiness. It is the believer’s privilege to drink at the fountain as well as at the stream. God Himself is the source of all our blessing. The pleasures which are at His right hand can never be numbered. But the deep, deep fountain of the soul’s perfect blessedness, is the happy assurance, that nothing was needed to turn the heart of God to us. Oh, precious truth! His love is like the ring that was put on the hand of the prodigal, it has neither beginning nor end. “God is love.” He changeth not. Therefore, all the rich blessings of His love are secured to us forever, by what He is in Himself. Not by what we are, but by what He is. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” 1 John 4:10.
This is the perfect rest of faith—the heart of God—the native fountain of all true happiness. How can I doubt the love that gave an only-begotten Son? What an answer to every question—He gave Ηis Son for me a sinner. “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8.) What is unbelief? Not believing how good God is in giving His Son to die for us. What is faith? Believing in the perfect love of God, and the gift of His dear Son, “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5:24.
The work of Christ was not needed to turn the heart of God to the sinner, but to turn the heart of the sinner to God. All Scripture reveals this blessed truth. It was revealed in the Garden of Eden when man fell. This was the first occasion to bring it out. The guilty pair sought a hiding-place from the presence of the Lord, behind the trees of the garden. But the voice of Him who came to seek and to save the lost, falls in gracious accents on their ear; “Adam, where art thou?” Man is now a lost sinner, and God is seeking him. The first words of redeeming love, characterize the whole work of redemption. And the revelation of God’s love in the prediction, that the seed of the woman should bruise the head of the serpent, gained their confidence, we doubt not, and drew them from their hiding-place into the presence of God. Ever since then, and now, at this present time, when the sinner, through grace, believes in the perfect love of God, in the gift and work of His Son, he is brought to God in faith, and in the full credit of the death, resurrection, and glory of the Lord Jesus. Thus he is pardoned, and accepted in the Beloved, and the desires of the heart of God towards him are fully answered.
But though the love of God towards us has ever been the same, there were many hindrances in us to its full and free outflow. God is righteous as well as love. He is holy as well as merciful. He is ever consistent with Himself. But what love desired, wisdom planned, and power accomplished. The removal of the hindrances proves the greatness of the love. Jesus came to do the will of God. He finished the work. He put away sin by the sacrifice of Himself. Love, divine, eternal love, could not do more than this. He abolished sin by the sacrifice of Himself. To what end, Ο my soul, was this great, mysterious sacrifice? The Apostle answers— “That he might bring us to God.” Not merely into heaven, but back to God Himself. To the knowledge of Himself, and to perfect reconciliation with Him. “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God” (1 Pet. 3:18.) And again, it is written, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Cor. 5:21.) And now, mark, we have both the love and the righteousness in Christ. Both are ours in Him. He is also our life as the risen Jesus; but carefully observe, that it is a life beyond the grave, a life which has the stamp of victory over death and the grave. We have everything in Christ now which fits us for the immediate presence of God, where there is fullness of joy, and pleasures forevermore.
In companionship with Jesus, the spouse is here enjoying the same scenes as Himself. They are, as it were, visiting the many springs of divine happiness. He is leading her to the “fountains of living waters.” In the morning of the day, she says, “The King hath brought me into his chambers.” A little while alter, and the scene is changed. She appears to be with Him in the fields, where He feeds and rests His flock at noon. Further on in the day, she says, “Our bed is green. The beams of our house are cedar, and our rafters of fir.” Here, the figure appears to be that of persons reclining on the tender grass, beneath the refreshing shade of the interlacing boughs of the fir and cedar trees. After this, she sat down under the shadow of the apple tree, and found the fruit thereof sweet to her taste. And now, at the close of the day, we may say, she is brought by her Beloved to the banquet of wine, under the banner of His love. The unfolded, manifested love of the Bridegroom is the secret of all her joy, the native spring of all her delights.
Long, long has the banner of His love been lying, as it were, folded up. Faith always knew that in God’s account, it was only laid aside for a little while. Surely wrapped up in the word of promise, though not displayed. Still, many good men have both said and written, that the banner of Jehovah’s favor would never again float over His ancient Zion. The truth of God as to the rebuilding of the city and temple, and the restoration of Israel, has been overlooked by many, and spiritualized by others. But what saith the Scripture?
Ever since “the Nobleman” spoken of in the parable, I went into a far country, to receive for himself a kingdom, and to return, no banner of divine love has waved over Jerusalem. For more than eighteen hundred years the beloved city, and the beautiful temple have been laid in ruins, and the people dispersed to the four winds of heaven. This, the Lord Himself repeatedly predicted. “Ο Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate. For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” Matt. 23:27-29.
He has delayed His return, we know, in rich grace to us. His love has been active, though not in Israel. His long suffering is salvation. From Jew and Gentile He has been calling out, through the power of the Holy Ghost, by the preaching of the gospel, a people for His name. (Acts 15:14 - 18.) Since the day of Pentecost, He has been making “of twain one new man.” This is what God is now occupied with, and what we should be occupied with, namely, the new man; not the old man. Hence we are exhorted to “put off the old man,” and to “put on the new man.” (Eph. 4) But ere long, the Church, which is His body, the fullness of Him that filleth all in all, shall be complete, and caught up to meet the Lord in the air,—and so shall we ever be with the Lord. (Eph. 1:22, 23 Thess. 4 Thess. 4) This will be accomplished before Israel can be owned again as the people of Jehovah. But though the Jews have been long set aside and chastised for their sins, the Apostle assures us that they are not cast off forever, and that “the gifts and calling of God are without repentance.” Rom. 11
The time to favor Zion shall come, the time which God hath set. He shall appear in His glory, when He builds up Zion. For the name of the Lord shall be declared in Zion, and His praise in Jerusalem. (Psalm 102) The word of the Lord shall stand fast forever: the mere theories of men shall come to naught. “For, lo the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord; and 1 will cause them to return to the land that I gave to their fathers, and they shall possess it.” (Jer. 30:3.) And, again, “Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul.” (32:41.) Then, surely, shall the banner of God’s unchanging love wave over them. Oh! what must be the blessing of that people whom God shall assuredly bless with His whole heart and soul! What grace and condescension in God thus to speak! Oh, what blessing awaits the now outcast, and down-trodden Jew! Few will believe it, but the day is coming, and near at hand, when Messiah their King shall stand up for them against every foe—when He shall be a wall of fire around His beloved Jerusalem, and the glory in the midst of her. Then shall the long folded-up-banner of His love be unfurled, to be furled no more forever. Then shall all the families of the earth see the Lord’s faithful love, when they come up to Jerusalem to worship the King, the Lord of hosts, and to keep the feast of tabernacles. (Zech. 14) And then, Ο then, shall this precious word be fulfilled, “He brought me into the banqueting house, and his banner over me was love. Stag me with flagons, comfort me with apples; for I am sick of love.”
And now, Ο my soul, what do these changing scenes of deep, and deeper blessedness - these varying fountains of fresh delight, suggest for thy meditation? What voice have they for thee now? Figures and allegories though they be, they were written aforetime for thy learning. Plainly, they represent the realities of fellowship with Christ—Bridegroom and bridal affections—the sympathies of hearts that are one. Hast thou not sometimes observed, that after actual separation from the world for awhile, as a hidden one, and close communion with the Lord enjoyed, the tone and character of our minds become more spiritual. The Lord’s presence is more fully realized; the body becomes less a clog, the spirit more free. Then we feel further from earth and nearer to heaven, in the conscious enjoyment of heavenly things, in the assurance of the Lord’s love, and His delight in us.
But this state of high spiritual enjoyment is only occasional; nor is it reached, generally speaking, in a moment. We cannot turn, all at once, from the enjoyment of earthly things, to this measure of enjoyment of heavenly things. True we have Christ, and the Spirit, and the Word, and the Father’s love, always the same; but our communion in these things is not always the same. Even the necessary occupation of mind and body with temporal things, blunts our spiritual sensibilities for the time. Secret prayer, meditation on the word, self-judgment, the body kept under, the heart delighting in the things of God, and the Spirit revealing to our souls the love of Jesus, will, in most cases, be found associated with this condition of spiritual enjoyment. Indeed, we believe, these exercises must be the habit of the believer, if he would be heavenly minded. We must walk by faith, as belonging to the new creation, not by sight as of the old. (2 Cor. 5:16, 17, 18.) At the same time it is well to remember, that the blessed Lord is not bound to any one class of means, in bringing His loved ones into His house of wine—the place of His presence where there is fullness of joy. We have seen a soul in ecstasies of joy, through being suddenly brought to a sense of its own failure, and of the Lord’s unfailing love. But here, in the case of the Bride before us, there has been no apparent failure as yet, there is marked progress in her experience. Like a soul coming from the closet to family worship, and from thence to the public banquet of the Savior’s dying love. The tone of her communion deepens, as she passes from scene to scene. Her joy increases, until the revelation of the Bridegroom’s love and goodness, become so overpowering to her soul, that the body faints under it. Yet she seeks to be sustained by that which has exhausted her. “Stay me with flagons, comfort me with apples; for I am sick of love.”
“The love, the love that I bespeak,
Works wonders in the soul;
For when I’m whole it makes me sick,
When sick it makes me whole.

I’m overcome, I faint, I fail,
Till love shall love relieve;
More love divine the wound can heal,
Which love divine did give.”
Ralph Erskine.

Feeding on Christ never satiates the soul. While it satisfies to the full, it whets the appetite. And the Lord’s delight is to give more abundantly, “Open thy mouth wide, and I will fill it.” He alone can satisfy the desires of the heart and of the mind. But mark, He draws her yet nearer to Himself. “His left hand is under my head, and his right hand doth embrace me” Blessed Lord Jesus—Savior God—Heavenly Bridegroom—Head of Thy body, the Church! Where shall we find the heights and depths, the lengths and breadths of Thy love? More intimate—more real—more blessed communion can never be enjoyed. She leans her head on the bosom of her Beloved, the place of perfect and eternal repose. There can be nothing higher than this—lower there ought not to be. Oh, for more experience of the exhausting, and sustaining power of the Lord’s gracious presence! Oh, for a larger heart—a more capacious soul!
Ver. 7. “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.” At the close of this happy and cloudless day, we leave the Bride of the King, in the repose which His changeless love alone can give. The banner of His love over her, the everlasting arms underneath her, she rests in His eternal embrace. She delights in what He is. Hence she speaks of His shadow, His fruit, His banquet, His banner, His left hand, His right hand. It is all, it is only, Christ. When the soul is thus occupied with Him, He of all others is the most careful that it should not be disturbed. The roes and the hinds, are the most easily startled creatures in the field. And their sense of hearing is so acute, that a far distant sound of danger will alarm them. So keenly sensitive should we all be to the most distant approach of that which would interfere with our walk and communion with the Lord; or that would in any way turn us aside from the paths of practical holiness, and entire devotedness to the Lord Jesus Christ.
“The startled roe, and timid, trembling hind,
See how they stand in watchfulness intense,
Noting the changeful breeze, lest on its wing
Some tones of distant peril should be borne!
I charge you, daughters of Jerusalem,
I charge you by the roes and by the hinds,
Ye sons and daughters of Almighty God.
Be watchful too;—be jealous over prayer,
With sensitive alarm observe and shun
Whate’er disturbs or threatens to disturb
Communion with your God!—the roving thought,
The self-exalting fancy, and the doubt
Disruptively unjust; come they not oft
Struggling to quench the flame of holy love
Enkindled in the soul, and intercept
Glory’s bright dawning from the eager eye.”
Metrical Meditation.

Meditations on Song of Solomon
Ver. 8. “The voice of my beloved, behold he cometh leaping upon the mountains, shipping upon the hills” When the soul has been maintained, for a length of time, in uninterrupted communion with the Lord, the affections become more lively, and the desire for His return becomes more real and earnest. Hast thou caught, Ο my soul, the spirit of the loving and loved Shelomoth, in these blessed words? “The voice of my beloved, behold, he cometh.” Is He indeed thy best beloved? Is there no voice to thee like His? Art thou waiting and longing for Him daily?
There is a great difference between a person believing in what is called “the doctrine of the second advent,” and a loving soul in the joy of communion, earnestly looking and longing for the Lord Himself to come. How little influence the belief of the doctrine has on the heart and life, compared with having the Person of Christ, as the all influential object for the heart, and being like the Thessalonians, “Waiting for the Son from heaven;” or like the Bride waiting for the Bridegroom. “The Spirit and the bride say come.” It is the heart of the Bride that says come, though moved and stirred by the Spirit who dwells there. He gives us the happy consciousness of the relationship, and the affections that belong to it.
We are swift to hear, and quick to recognize the sound of the voice we love. The well-known voice, and the familiar name “Mary,” thrilled her whole soul. And even when the person speaking is too far off for us to hear the words, the sound is enough to touch the cord that vibrates the whole heart, and awakens all its drowsy energies. “The voice of my beloved,” she exclaims, “behold he cometh.” Her whole soul is filled with expectation. Now He is near.
“The Lord is at hand.” Lo, He comes! He comes! “Leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart.” His feet are swift as hinds’ feet.
In place of nearness to the Lord in spirit fully satisfying the heart, it really increases its desires for the fuller joy which His Personal presence gives. What could be more near, more dear, more intimate, than the communion which we have seen the Bride enjoying, by faith, since the commencement of our meditations? There has been no interruption to her joy, but decided progress in the apprehension of His love, and the enjoyment of His favor. Some have thought, that in the passage before us, there are signs of the heart going back and getting out of communion—during the season of her repose. That the abundance of her privileges led to a measure of carelessness. And that her great spiritual enjoyment was succeeded by a measure of declension. Such a thing, we doubt not, has often occurred, but we see no signs of it here.
Is it when we are in communion or out of communion that we desire the coming of the Lord? Easily canst thou answer this question, Ο my soul. There can be no real desire for the Lord to come when we are not happy with Him. True, we are always safe in Him, but, alas, we are not always happy with Him. If we have gone a step too far with the world, or neglected self-judgment, we lose our happiness with Him, and at such times, we would rather that He did not come. “Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.” (John 13:8.) He does not say, observe, thou hast no part in Me. That He could never say. But He teaches Peter, and us, that if self-judgment is neglected - if the daily defilements are not cleansed away “ with the washing of water by the word,” fellowship with Him is interrupted. He cannot go on with unjudged—unconfessed evil. “Thou hast no part with me,” are words of deepest solemnity. What wouldst thou not rather part with, Ο my soul, than part company with thy Lord, even for a day, or an hour? Where would he thy power for walk, worship, and service? What weakness, what darkness would beset thy path! Shame may cover thy face, and sorrow fill thy heart, as thou placest thy soiled feet in His hands, for surely He will see where thou hast been. But remember this, they never can he washed, until He do it. “If I wash thee not thou hast no part with me.” If thou wouldst walk with Jesus, and be happy with Him, thou must walk in separation—in true separation from all evil—from all that is contrary to His holiness, and unbearable to His nature. Lead me, Ο Lord, in thy way, in this evil day, that so I may ever most earnestly pray for, and lovingly desire, Thy coming!
“My Lord delayeth his coming,” is the language of a heart that is seeking present gratification in this world. “Come, Lord Jesus, come quickly,” is the language of a heart that is filled with love to Jesus, and earnestly breathing after personal nearness to Himself. In the proportion that we enjoy Christ spiritually, will we long to see Him face to face. In the New Jerusalem, “They shall see his face.” Who would not long for this, that has seen Him even through a glass darkly? This is always a test of the soul’s condition. When the house is in confusion, the wife is not waiting and longing for her husband’s return. No, she is occupied in getting things put in order, and when everything is straight and such as he likes, she begins to think of his coming, and longs to hear his voice, and see his face.
Is it not enough, some Christians say, that I know I am His? Why should I be every day looking for His coming from heaven? I know my sins are pardoned, and that I am saved. Besides, I can trust and love the unseen Savior. So far well, my fellow Christian, but is this the voice of an earnest, loving heart, or of one that is cold and indifferent as to His blessed Person? Canst thou think of all His love and grace, of all His sufferings, and death for thee, and of His exaltation and glory, and not long to see Himself? Art thou not longing for a glimpse of that face, which shall ravish thy heart forever, and fill thee with loftiest praise? What would the absent husband think, how would he feel, were his wife thus to speak: “I know I am his. That is enough for me. I am satisfied. Besides, I am hearing from him daily, and receiving the assurance of his love, but I never think about his return. I have never once said—“Make haste home I never long to see his face.” Ah! my friend, my friend, how would you interpret such a condition of things? Would you call this love for the absent one? Would it satisfy your own heart—especially if you loved your wife with a “great love.” Oh, no! nothing but love in return will ever satisfy love. “We love him, because he first loved us.” Christian love is the reflection of Christ’s. The more frequently the loving wife hears from her absent husband, the more is her desire quickened for his return. And the communications of his love by letter, only make her long the more to see himself. The home circle may be perfectly comfortable, but to her heart it wants the presence of one to make it completely happy. And while he is not there, nothing on earth can fill the blank. Alas, how little we feel the blank which the Person of Christ alone can fill!
It is the Lord Himself, as Messiah the King, that the loving spouse so longs after here. “The voice of my beloved, behold, he cometh.” He has revealed Himself to her heart. She now enters, by faith, into His love and joy as the Bridegroom, the King in Zion. Now she knows and values His love, and longs to possess Himself as her own Messiah. Blessed change! The place where He was once despised and rejected, by the daughter of Zion, and over which He shed tears, shall ere long be the scene of His Bridegroom-love, and His bright millennial glory. The desire of the God-fearing remnant in the latter day for the appearing of the Messiah as their King and Deliverer, is spoken of in the Psalms and the prophets, as of the most fervent and intense character, “Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence. As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence.” Isa. 64:1, 2.
Under the figure of a Bride, we have the same intense desires in the song, though different in character. In the passage before us, it is not so much their own deliverance, and the overthrow of their enemies, or even His own kingdom and glory, as the heart’s desire for the Person of their coming Messiah. It is “My beloved....He cometh. He comes quickly. Like a roe or a young hart.” Already He is, as it were, at the wall of our house, looking through the windows, and showing Himself through the latticework of our garden. The remnant in Jerusalem have, here, intimations of the near approach of the King -their own full deliverance and millennial glory. He greatly cheers their heart by still plainer revelations of Himself, and by reassuring them of His love, and of the joy of His heart in them. Nothing could be more beautiful and touching than the words of the Lord in the following verses. He addresses herself—she loves to repeat His words, “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 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.” (Ver. 10-13.) A little while ago, and she could only discern the sound of His voice, and catch through the lattice-work a glimpse of His eye. But now, Ο happy Bride, He is near enough for her to hear the words of his mouth. To faith, blessed be His name, He is ever near, ever present. “His left hand is under my head, and his right hand doth embrace me.” This is faith. It can lean upon His bosom. It can repose in His embrace at night, and go out with Him in the morning to the vineyards, to see how the vines flourish. This is most blessed. Still, personally, He is not here. He is in heaven, we are on the earth. Knowest thou well, my soul, these distinctions? And say, is it not while reposing by faith in Him, that thy heart most earnestly longs for His coining, to take thee up to be with Himself in glory? Oh! to be free in heart from this world; and ever ready, like the bird on the bough of the tree, with well fledged wings to fly away. Earth’s fairest scene is not heaven, its happiest spot is not the paradise of God.
Now, the day of gladness begins to dawn for long oppressed Israel. The morning breaks! “The Lord Himself will soon appear.” “The kingdom of heaven is at hand.” The long, dark, and dreary winter of the Lord’s absence is past. The spring time has come, the summer draweth nigh. The bright and cloudless morning begins to dawn. Since the day that man sinned and fell, this groaning earth has never witnessed such a scene of vernal beauty as these verses describe. Nevertheless, they fitly represent the future glory and blessing of the land of Israel, and of the whole earth.
“See the day
As if already present, when the storm
Of wintry tribulation shall have passed,
And clouds have ceased to pour their torrents down,
And floods restrained their overwhelming rage:
See earth made beautiful......Lo! Judah’s sapless bough,
And severed Ephraim, are grafting in—
Wondrous precursors of the summer nigh.”

Many have thought and said, that Israel’s winter would be perpetual. That no spring or summer would ever return for the cast-off nation. But such thoughts were never learned from the book of God. There we read in the plainest terms, that in due time “He shall cause them that come of Jacob to take root. Israel shall blossom and bud, and fill the face of the world with fruit.” The cheering beams of “the Sun of Righteousness” shall chase away forever the gloom and barrenness of their long winter. The budding flowers, the ripening figs, the blooming vines, the singing of birds, the voice of the turtle, are sure emblems, not only that winter is past, but that spring has come. And though nothing in the vineyard of the Bride be yet ripe, there is, in the unfolding bud of promise, the sure pledge of a glorious summer, and an abundant autumn.
Meditations on Song of Solomon
Ver. 14. “Ο 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 comely.” In thy meditations, Ο my soul, on the signs of the coming glory, see that thou distinguish according to scripture, between that which is earthly, and that which is heavenly—between the earthly calling of Israel, and the heavenly calling of the Church. The blessed Lord, as Jehovah, in the latter day will espouse the cause of His earthly people, and Jerusalem will become the center of earthly glory and blessing in her character as Bride of the King. The Church is the Bride of the Lamb—the once lowly, suffering, atoning Lamb, but now exalted, heavenly Christ. Both, of course are figurative. But figurative of what? The term Bride is the symbol of affection, endearment, and oneness as to position. The Bride ranks with the Bridegroom. The Jewish Bride will rank with Him in earthly glory. The Church, the heavenly Bride, will rank with Him in heavenly glory. Having owned and trusted Him during His humiliation and rejection, she will be nearest and dearest to Him, in His exaltation and glory. The term also represents myriads of saved souls. An individual believer now, could not speak of Christ as his Bridegroom, but as his Savior. I can say, He is my Savior, and that “He loved me and gave Himself for me.” He is the Savior of the sinner, the Bridegroom of the Church.
The glory of the coming kingdom will be twofold—celestial and terrestrial. “ That in the dispensation of the fullness of times, he might gather together in one, all things in Christ, both which are in heaven, and which are on earth; even in him.” (Eph. 1:8, 9, 10.) The full power, blessing, and glory of both spheres, will be headed up in Christ.
Here, mark, for a moment, the difference between Israel’s place and blessing in connection with the coming kingdom, and that of the Church, as spoken of in Scripture. The Lord comes down to where Israel is, and blesses them there. “The Redeemer shall come to Zion.” (Luke 1-80.) The Church is caught up in the clouds to meet the Lord in the air. (1 Thess. 4) They (the Jews) will be blessed with all temporal blessings in a pleasant land. (Amos 9:11-15.) We, with all spiritual blessings in heavenly places. (Eph. 1) Jerusalem on earth will be the center of earthly glory and blessing—the royal city—the metropolis of the whole earth; and through it all the nations of the earth shall be blessed. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa. 2) The Jerusalem above will be the center of heavenly glory. The glory of God will lighten it, and the Lamb will be the light thereof. (Rev. 21) The heavenly saints will be in their bodies of glory; fashioned like unto Christ’s body of glory. (Phil. 3:21.) The whole house of Israel will then be blessed with the long promised blessing of the new heart and the right spirit. (Eze. 36:24-28.) And they shall fall away no more forever.
Israel of old is spoken of as being married to Jehovah. “For thy Maker is thine husband, the Lord of Hosts is his name.” (Isa. 54:5.) But because of their unfaithfulness, and especially for their rejection of Christ, they were cast off for a season. Since then, Israel has been on the common level of all sinners. In the preaching of the gospel, both Jews and Gentiles are alike addressed as lost sinners; and all who are gathered out by the grace of God from both parties, are formed into “ one body.” Both are blessed with the same privileges in Christ, and the “one body” is blessed with the same privileges as Christ in heavenly places. The Gentiles who were dispensationally far off, and the Jews who were nigh, have now, on the principle of faith, equal blessings in Christ. He hath made both one, and hath broken down the middle wall of partition, for to make in Himself of twain one new man, so making peace. “For through him we both have access by one Spirit unto the Father.” See Eph. 2:13 - 22.
The true hope of the Church—the “one body”—indwelt by the “one Spirit,” is the coming of the Lord Jesus Christ from heaven, to receive us unto Himself. “I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself: that where Ι am, there ye may be also.” When this has been accomplished, Israel will again appear on the scene. Then the Spirit of God will begin to work in the remnant of Judah. After the Church is caught away, and during the open reign of Antichrist, before the Lord appears in glory—just between the rapture of the saints and the glorious appearing, this remnant will be the object of the Lord’s especial care and love. Speaking of them under the figure of a spouse, He says, “I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her, her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up out of Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, that is, my husband, and shalt call me no more Baal, that is, my lord. And I will betroth thee unto me forever” Now, their espousals shall be everlasting, the union shall endure forever, and great will be the Lord’s delight in His faithful, loving, admiring, adoring, Worshipping spouse. See Hos. 1; 2; 3
What then, are we to understand by the passage before us? “Ο 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 comely” From the tenth verse to the close of the fifteenth, we have an unbroken address of tenderest love, sweetest encouragement, and brightest hope. What more blessed words could even the lips of divine love utter? His object is to draw out her heart in love and confidence towards Himself. It is quite evident that the full blaze of millennial glory, will not burst suddenly on the land of Israel and the nations, but by degrees, like the passing away of winter, and the gradual approach of spring and summer. Hence the need of faith on the part of the spouse. But He cheers her heart with the assurance that the day of her deliverance draweth nigh. He would have her to know that His eye is upon her, and to wait patiently. On the other hand, we learn from many portions of Scripture, that she will, at this moment, be the special object of the malice of Antichrist. He will seek to devour the faithful remnant. (Rev. 12:6, 17.) But guided by the Spirit of God, she finds a refuge in the wilderness. “Then let them which be in Judea flee into the mountains.” The Beloved knows her hiding-place. To His eye and to His heart, she is like the dove in the rock—in the secret place of the stairs, or the rugged side of the precipice, which has the appearance of a stair.
But her voice is sweet to her Beloved, and He loves to hear it, though it still resembles the mournful note of the dove, that sits solitary, mourning for its mate. Her countenance is comely: she is beautiful to Him, however marred by persecution, suffering, and trial. And He seeks to see her—to hear her—oh deepest, tenderest, kindest love! Was ever love like this? There is no love like His. “Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely.” Oh! what gracious, unselfish love! What a revelation, what an unfolding of His heart! Truly may it be said of His heart, but of His heart only, “Love is strong as death; jealousy is cruel as the grave.” Does death take a strong hold of its victim? Oh, how strong!—what a hold!—such is the strength—the hold of the Savior’s love. Let thy meditations be deep, and patient, Ο my soul, on the love of Christ—the love of Christ to His spouse - the love of Christ to thee. Think of the grasp—the hold—which death takes—think of the almighty grasp, the eternal hold of the Savior’s love. The similitude is appalling—overwhelming—the reality consoling, comforting, refreshing, and strengthening, beyond all measure. Oh! the deep, vast, profound, immeasurable, untraceable glories of the Savior’s love!
Still further,—gather up all thy strength—concentrate all thy thoughts—meditate on that other aspect of the Savior’s love: “Jealousy is cruel as the grave.” What meaneth this? These seem hard words to set forth my Lord’s most tender love. Only strong similitudes give an idea of the power of His love. These give its twofold aspect. If death takes a strong hold of a person, the grave keeps it. It is unyielding. It is a cruel grave. It hears not the cry of the bereaved. The widow’s groans, and sighs, and tears - the orphan’s deep and bitter wail, are alike unheeded. It holds fast its prey. It yields not to the deep tones of the broken in heart, the wounded in soul, and the crushed in spirit. If thou shouldst supplicate the grave on bended knee, ever so earnestly, it will never yield to thee the beloved one who has been wrenched from thy heart’s core, and entombed in its deep caverns. How often it has been besieged, and besought, with bitterest tears, deepest groans, loudest cries, but all in vain. It hears not, it heeds not, it yields not. What takes such hold as death? What keeps it like the grave?
Learn then, Ο my soul, from these dark, but strong similitudes, the character of the Savior’s love. Sheltered in the cleft of the rock—in His wounded side—nestling in that mysterious heart of love; His timid, fluttered dove securely rests. No bird of prey can ever molest her there. All the vultures of hell cannot touch a feather of her wing. They can never reach the cleft of the rock wherein she hides. She is far above their highest flight. But may she not lose her hold some day, in an unguarded moment, and after all be seized and perish by those who are seeking to devour? Did her security depend in the least degree on her holding fast all would be lost in a moment. But, bless God, all depends on the hold which Jesus has. It is the rock that holds her, not she that holds the rock. What takes such a hold as death? What keeps it like the grave? Divine love holds its objects with a power stronger than death, though sweetly tender, and is more unyielding than the grave. Will the blessed Lord ever “deliver the soul of his turtle dove unto the multitude of the wicked?” No! never! never! “I give unto my sheep eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” (John 10:28, 29.) “Behold a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land.” Isa. 32:1, 2.
But all types and figures, allegories and illustrations utterly fail to set forth the Savior’s love. His glory will be revealed, and all flesh shall see it. But His love can never be revealed. True we shall see Him as He is—in all the realities of His love, and know even as we arc known; and find in His love our eternal delight. But there are heights and depths, lengths and breadths in His love which must remain unknown, unrevealed forever.
Ver. 15. “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.” Most graciously the well-beloved links himself with His spouse, in the care of the vineyard. Take “us” the foxes........for “our” vines have tender grapes. They are yet green and tender. They are only beginning to blossom. The vineyard must be guarded. The little foxes have sharp teeth, and though little, they are subtle, and do great damage amongst the vines. During the bleakness and barrenness of winter there is no cover in the vineyards for the fox. The leafless bough offers no inducement. But with the reviving spring they find abundant shelter, and favorable opportunities to commit their ravages. Watch thou, Ο my soul, the state of thine own heart. Watch especially against the daily cares of this present life, and the thousand things that tend to mar thy fruitfulness. Abide in the true vine, let thy nourishment be drawn from His roots. So shalt thou bear much fruit to the Father’s glory. “Be careful for nothing: but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Phil. 4:6, 7.
In times of refreshing from the presence of the Lord, and of great awakenings, there is need for redoubled care. It is truly pleasing to witness the springing bud, and the unfolding blossoms. To listen to the songsters amongst the branches; the soft and significant voice of the turtle; but the keeper of the vineyard has more to do than contemplate the beautiful, or listen to the sweet sounds of music. He must watch against the subtle intruder, that lurks amongst the luxuriant foliage of the vines to deceive and to destroy. Around thee now, and back over many years’ experience, thy thoughts instinctively flow. Many a goodly vine hast thou seen marred for a season by the cunning craftiness of him who lieth in wait to deceive. Oh! how heart-breaking such disappointments are!
“Redouble your precautions, Ο ye saints!
Aware of the destroyer!—stop the gaps
Where, entering silently, he spoils the vines:—
Be cautious! for your enemy is strong,
To sleepless malice adds perfected craft,
And spiteful certainty of shortening rule;—
Ye know, if ye are Christ’s, your struggling souls
Resist a baffled and defeated foe.
‘Take ye those foes’ who contrive the woe
Of God’s Jerusalem! expose their craft.
Seize your keen weapons, servants of the Lord.
And sword in hand, yea, in your armor build
Her walls and fences that are broken down!
“The weakest is made strong who cleaves to Christ.”

Like the vine-dresser who has taken every pains to see that his vines are well watered, trained and pruned; he leaves them in the evening, full of hope that they may be looking still better in the morning. But, lo! to his bitter disappointment, the destroyer has been amongst his vines—many are sadly nipped, one, to outward appearance, is ruined. While the keeper of the vineyard slept, the fox was accomplishing his work of devastation. Its sharp teeth had gnawed the stem to its core. The life-blood was running down. It was also stripped of its bark, the branches were broken, the leaves lay scattered on the ground, and the tender grapes were entirely gone Alas, alas, it was one of his most flourishing vines. It had a goodly stem, well-nourished in a rich soil, beneath the genial beams of a southern sun. Its blossom was beautiful, and it promised an abundant vintage. But in the night, in an evil hour, it fell a prey to the enemy. While the husbandman looked thus sorrowfully on his dismembered vine, the thought crossed his mind—thank God! —the root remains. For even the foxes of hell may not burrow up the roots of any plant of the Father’s planting. But such was the damage done to his hopeful vine, that for a long time to come, it would bear but little fruit.
The application is easy. In the secret of the divine presence, Ο my soul, study the lesson. Has God given thee a love for souls? —a pastor’s heart? Oh! seek to win souls to Christ; and to shelter, nourish, and watch over the sheep and lambs of His fold. “Feed the flock of God which is among you, taking the oversight thereof........And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 1:10.