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Song of
Solomon Chapter Eight
Song of Solomon 8
Chapter Contents
Desire for communion with Christ. (1-4) The vehemence of
this desire. (5-7) The church pleads for others. (8-12) And prays for Christ's
coming. (13,14)
Commentary on Song of Solomon 8:1-4
(Read Song of Solomon 8:1-4)
The church wishes for the constant intimacy and freedom
with the Lord Jesus that a sister has with a brother. That they might be as his
brethren, which they are, when by grace they are made partakers of a Divine
nature. Christ is become as our Brother; wherever we find him, let us be ready
to own our relation to him, and affection for him, and not fear being despised
for it. Is there in us an ardent wish to serve Christ more and better? What
then have we laid up in store, to show our affection to the Beloved of our
souls? What fruit unto holiness? The church charges all her children that they
never provoke Christ to withdraw. We should reason with ourselves, when tempted
to do what would grieve the Spirit.
Commentary on Song of Solomon 8:5-7
(Read Song of Solomon 8:5-7)
The Jewish church came up from the wilderness, supported
by Divine power and favour. The Christian church was raised from a low,
desolate condition, by the grace of Christ relied on. Believers, by the power
of grace, are brought up from the wilderness. A sinful state is a wilderness in
which there is no true comfort; it is a wandering, wanting state: There is no
coming out of this wilderness, but leaning on Christ as our Beloved, by faith;
not leaning to our own understanding, nor trusting in any righteousness of our
own; but in the strength of him, who is the Lord our Righteousness. The words
of the church to Christ which follow, entreat an abiding place in his love, and
protection by his power. Set me as a seal upon thine heart; let me always have
a place in thine heart; let me have an impression of love upon thine heart. Of
this the soul would be assured, and without a sense thereof no rest is to be
found. Those who truly love Christ, are jealous of every thing that would draw
them from him; especially of themselves, lest they should do any thing to
provoke him to withdraw from them. If we love Christ, the fear of coming short
of his love, or the temptations to forsake him, will be most painful to us. No
waters can quench Christ's love to us, nor any floods drown it. Let nothing
abate our love to him. Nor will life, and all its comforts, entice a believer
from loving Christ. Love of Christ, will enable us to repel and triumph over
temptations from the smiles of the world, as well as from its frowns.
Commentary on Song of Solomon 8:8-12
(Read Song of Solomon 8:8-12)
The church pleads for the Gentiles, who then had not the
word of God, nor the means of grace. Those who are brought to Christ
themselves, should contrive what they may do to help others to him. Babes in
Christ are always seen among Christians, and the welfare of their weak brethren
is an object of continual prayer with the stronger believers. If the beginning
of this work were likened to a wall built upon Him the precious Foundation and
Corner-stone, then the Gentile church would become as a palace for the great
King, built of solid silver. If the first preaching of the gospel were as the
making a door through the wall of partition, that door should be lasting, as
cased with boards of durable cedar. She shall be carefully and effectually
protected, enclosed so as to receive no damage. The church is full of care for
those yet uncalled. Christ says, I will do all that is necessary to be done for
them. See with what satisfaction we should look back upon the times and
seasons, when we were in his eyes as those that find favour. Our hearts are our
vineyards, which we must keep with all diligence. To Christ, and to his praise,
all our fruits must be dedicated. All that work for Christ, work for
themselves, and shall be unspeakable gainers by it.
Commentary on Song of Solomon 8:13,14
(Read Song of Solomon 8:13,14)
These verses close the conference between Christ and his
church. He first addresses her as dwelling in the gardens, the assemblies and
ordinances of his saints. He exhorts her to be constant and frequent in
prayers, supplications, and praises, in which he delights. She replies, craving
his speedy return to take her to be wholly with Him. The heavens, those high
mountains of sweet spices, must contain Christ, till the times come, when every
eye shall see him, in all the glory of the better world. True believers as they
are looking for, so they are hastening to the coming of that day of the Lord.
Let every Christian endeavour to perform the duties of his station, that men
may see his good works, and glorify his heavenly Father. Continuing earnest in
prayer for what we want, our thanksgivings will abound, and our joy will be
full; our souls will be enriched, and our labours prospered. We shall be
enabled to look forward to death and judgment without fear. Even so, come, Lord
Jesus.
── Matthew Henry《Concise Commentary on Song of Solomon》
Song of Solomon 8
Verse 1
[1] O
that thou wert as my brother, that sucked the breasts of my mother! when I
should find thee without, I would kiss thee; yea, I should not be despised.
O that —
The church here expresses her desire of a stricter union, and closer communion
with Christ.
Without — In
the open streets.
Verse 2
[2] I would lead thee, and bring thee into my mother's house, who would
instruct me: I would cause thee to drink of spiced wine of the juice of my
pomegranate.
Instruct me —
Or, where she did instruct or educate me.
I would — My
gifts and graces should all be employed to serve and glorify thee.
Verse 5
[5] Who
is this that cometh up from the wilderness, leaning upon her beloved? I raised
thee up under the apple tree: there thy mother brought thee forth: there she
brought thee forth that bare thee.
Who —
This and the next clause are the words of the bridegroom, who proposes the
question, that he may give the answer following.
Her beloved — He
speaks of himself in the third person, which is usual in the Hebrew language.
I raised —
When thou wast dead in trespasses and in the depth of misery.
Under —
Under my own shadow; for she had compared him to an apple tree, and declared,
that under the shadow of the tree she had both delight and fruit, chap. 2:3, which is the same thing with this raising
up.
There —
Under that tree, either the universal or the primitive church, did conceive and
bring thee forth.
Verse 6
[6] Set
me as a seal upon thine heart, as a seal upon thine arm: for love is strong as
death; jealousy is cruel as the grave: the coals thereof are coals of fire,
which hath a most vehement flame.
Set me —
These are undoubtedly the words of the bride. Let thy heart be constantly set
upon me. He seems to allude to the engraven tablets which are frequently worn
upon the breast, and to the signet on a man's arm or hand, which they prized at
a more than ordinary rate, and which are continually in their sight.
For love — My
love to thee.
Jealousy —
Or, zeal; my ardent love to thee.
Cruel —
Heb. hard, grievous and terrible, and sometimes ready to overwhelm me;
therefore have pity upon me, and do not leave me.
Fire — It
burns and melts my heart like fire.
Verse 7
[7] Many waters cannot quench love, neither can the floods drown it: if a man
would give all the substance of his house for love, it would utterly be
contemned.
Many waters — My
love to thee cannot be taken off, either by terrors and afflictions, which are
commonly signified in scripture by waters and floods; or by temptations and
allurements. Therefore, give me thyself, without whom, and in comparison of
whom, I despise all other persons and things.
Verse 8
[8] We
have a little sister, and she hath no breasts: what shall we do for our sister
in the day when she shall be spoken for?
We — These are still the
words of the bride. The present church, which was that of the Jews, speaks of a
future church, which was to consist of the Gentiles, which she calls little,
because she was the younger sister, and then scarce had a being; and she calls
her sister to intimate that the Gentile-church should be admitted to the same
privileges with the Jews.
She hath — No
grown and full breasts, as virgin have when they are ripe for marriage, Ezekiel 16:7. This signifies the present state
of the Gentiles, which as yet were not grown up, and wanted the milk or food of
life, as for itself, so also for its members.
When spoken for — In
order to her marriage. How shall we supply that defect?
Verse 9
[9] If
she be a wall, we will build upon her a palace of silver: and if she be a door,
we will inclose her with boards of cedar.
If — This seems to be
Christ's answer to the foregoing question of the Jewish church. Christ engages
himself to provide for her, as suits best with her condition. If the Gentiles
when they are converted shall be like a wall, strong and firm in faith; We, my
Father, and I, and the Holy Ghost, as the principal builders, and my ministers
as workers with, and under us, will build upon her a palace of silver, will add
more strength and beauty to her, will enlarge and adorn her; and if she be as a
door, which is weaker than a wall; if she be weak in faith, yet we will not
therefore reject her, but we will inclose or (as many others render the word)
strengthen or fortify her with boards of cedar, which are not only beautiful,
but also strong and durable.
Verse 10
[10] I am
a wall, and my breasts like towers: then was I in his eyes as one that found
favour.
I am —
These seem to be the words of the Jewish church. O Lord, by thy grace I am what
thou wouldst have my sister to be, and therefore humbly hope, according to thy
promise to her in that case, thou wilt build upon me a palace of silver.
Towers —
Which stand out from and above the wall, and are an ornament and defence to it.
Then —
When by his grace I was made a wall, he was well-pleased with me, and with his
own workmanship in me.
Verse 11
[11]
Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers;
every one for the fruit thereof was to bring a thousand pieces of silver.
Baal-hamon — A
place not far from Jerusalem.
A thousand —
Whereby he signifies both the vast extent of the vineyard which required so
many keepers, and its singular fertility.
Verse 12
[12] My
vineyard, which is mine, is before me: thou, O Solomon, must have a thousand,
and those that keep the fruit thereof two hundred.
My vineyard — My
church, which is here opposed to Solomon's vineyard. Possibly we may ascribe
the first clause to Christ, and the latter to the spouse: such interlocutions
being familiar in this book.
Mine —
This repetition is very emphatical, to shew that Christ had a more eminent
title to his vineyard, the church, than Solomon had to his vineyard, because it
was purchased not by his money, but by his blood.
Before me — Is
under my own eye and care.
Thou —
These words are the church's return to Christ, who is here called Solomon, as
he was chap. 3:9,11, as elsewhere he is called David. Dost
thou, O Christ, keep thine own vineyard, which Solomon did not? Then surely it
is meet that thou shouldst receive as large a revenue from thy vineyard, as he
did from his.
Two hundred —
Though the chief revenue is justly given to thee, yet thy ministers, who serve
thee in thy vineyard, are allowed by thee to receive some encouragement for
their service.
Verse 13
[13] Thou
that dwellest in the gardens, the companions hearken to thy voice: cause me to
hear it.
Thou —
Christ speaks here to his spouse.
The gardens —
Not in the wilderness of the world, but in the church, the garden of God. He saith,
gardens, because of the many particular congregations, into which the church is
divided.
Companions —
The friends of the bride and bridegroom.
Hearken —
Diligently observe all thy words towards me.
Cause me —
When I am gone from thee, let me hear thy prayers, and praises, and the
preaching of my gospel in the world.
Verse 14
[14] Make
haste, my beloved, and be thou like to a roe or to a young hart upon the
mountains of spices.
Make haste —
Seeing we must part for a time, make haste, O my beloved bridegroom, and
speedily finish the work which thou hast to do in the world, that so thou
mayest take me to thyself, that I may live in thine everlasting embraces.
── John Wesley《Explanatory Notes on Song of Solomon》
08 Chapter 8
Verses 1-14
Verse 5
Who is this that cometh up from the wilderness, leaning upon her
Beloved?
The state and attitude of a believer
I. The believer’s
spiritual state. “Who is this that cometh up from the wilderness?” From this
desolate wilderness, the Church, and by consequence every believer, is
represented as departing. The deliverance is not complete, the departure is not
entire, while the follower of Christ is in the present state of being.
II. The attitude of
a believer’s soul.
1. Dependence on Christ. By faith, believers lean upon the person of
their glorious Redeemer for acceptance with God; upon His power for help; upon
His love for joy; upon His faithfulness for hope.
2. Delighted affection.
3. Entire devotedness. (R. P. Buddicom, M. A.)
The Christian renouncing the world
I. The
representation here given of the world; it is called a wilderness. By the
world, I mean the things of the world, regarded as sources of happiness and
satisfaction. It is totally insufficient for the supply of true and lasting
happiness.
II. The conduct of
every true Christian with respect to the world.
1. The true Christian no longer seeks his chief happiness from
worldly things.
2. The real Christian uses great moderation, in his enjoyment even of
lawful things. He does not venture to the edge of forbidden ground, but keeps
at a cautious distance. He allows himself no gratification which is of a
doubtful character. And even when he has reduced his cares and his pleasures to
a much smaller compass than his worldly neighbours would think needful, he
still sets a guard over his heart, lest it should be betrayed into too great an
attachment to the things which remain.
3. The real Christian longs for his final translation to a better
world.
III. The secret
source and spring of the Christian’s conduct.
1. He is influenced to do this by the Love of Christ.
2. He is encouraged by the promises of Christ.
3. He is strengthened by the grace of Christ. (J. Jowett, M. A.)
True believers, espoused to Christ, turning their back on the
world, and walking heavenward with Him, are a mystery, a strange sight in the
world
I. I shall premise
some things for right understanding the doctrine. Sin turned this world into an
enemy’s country in respect of heaven, and so into a wilderness. This her going
away up from the wilderness with her espoused Husband, is a going away in heart
and affections; it is the soul’s motion heavenwards in this life, the last step
of which is made at death. Christ’s bride at her waygoing, and ongoing with Him
thus, is a mystery, a strange sight in the world.
II. I shall show in
what respects believers are a mystery, a strange sight in the world; the power
of godliness appearing in their walk at this rate, so that it is said of them,
“Who is this?” There is something very amiable about them, as we are told of
the primitive Christians (Acts 2:46-47), that “they continuing
daily with one accord in the temple,” etc. They are like foreigners in a
country, apt to become a gazing-stock, a wonder, about which the natives cannot
satisfy themselves.
III. I shall give
the reasons of the point, that true believers are a mystery, a strange sight in
the world.
1. Because they are so unlike the world, they are like speckled birds
among the rest (1 Peter 4:4).
2. Because they are so unlike themselves in former times.
3. Because they are very rare in the world; they are but here and
there one for a marvel (Jeremiah 3:14).
use
I. Of information.
1. Serious souls need not think it strange, if they become a wonder
to many (Psalms 71:7).
2. The world is no idle spectator of those who have given themselves
to Christ, and profess to follow Him.
3. Those who shall still walk after the course of the world, continue
sons of earth, not making away heavenward in the tenor of their life and
conversation, are not
espoused to Christ; though they have given Him the hand, they have not given
Him the heart.
Use
II. Of exhortation.
O Christians, communicants, walk so as the world may bear witness, that ye are
going up out of the wilderness, leaning on your Beloved; that your faces and
hearts are heavenward; that ye have set off from them, and are no more theirs.
And further, if ye be clothed with humility and with humanity, meek, ruling
your own spirit, doing good to all, even to those that wrong you; and are
patient under trouble, and living by faith. (T. Boston, D. D.)
The life of believers as espoused to Christ, is a going up from
the wilderness of this world, with Him, to His Father’s house in the heavenly
Canaan
I. I shall take
notice of some things supposed in this doctrine.
1. As soon as a soul is espoused to Christ, it is loosed from the
world.
2. The soul espoused to Christ, being loosed from the world, is set
in motion heavenwards, away from the world (Psalms 84:5-7).
3. The believer’s journeying heavenwards is attended with many
difficulties. It is an up-going, and that through a wilderness.
4. The believer’s passage to heaven is also a work of time. It is not
a leaping out of the wilderness into Canaan, but a going up out of it by
degrees. It cost Israel long forty years in the wilderness.
5. Christ is with the believer in the journey. It is a weary land
they have to go through, but they are not alone in it (Song of Solomon 4:8).
6. The end of this journey is a most comfortable one (John 14:2).
II. I shall unfold
the believer’s life, as a going up from the wilderness of this world, typified
by the Israelites going up from the wilderness to Canaan.
1. I shall show you how believers are brought unto the wilderness.
The world is not a wilderness to them and in their esteem, till they be brought
out of the Egyptian bondage of their natural state. Then, and not till then,
they enter into their wilderness-state.
2. I shall show how the believer is set into the wilderness. When
once converting grace has made a fair separation betwixt the sinner and the
world, presently he enters into a wilderness-state.
3. I shall show how the believer is going up from the wilderness.
4. The hardships and inconveniencies of the wilderness-road, which
the believer must lay his account with, while he goes up from the wilderness.
It is a difficult way through the wilderness. The road the travellers must go
will try their patience, their strength, etc.
5. I now come to show the advantages and conveniencies of the
wilderness-road. The people of God, while in the wilderness-world, have as much
allowed them from heaven as may balance the hardships of the wilderness.
Use
I. Of information.
1. The people of God need not be surprised, that they meet with many
hardships and trials in the world, and that it is a strange world to them.
While they are in it, they are in a wilderness. How, then, can they expect
other than a wilderness-life?
2. They have good reason to bear all the hardships of their
wilderness-lot patiently, and with Christian fortitude and cheerfulness. And
that
3. They are not Israelites indeed, nor espoused to Christ, who are
“not going up from this world as a wilderness, in heart and affection, in life
and conversation.
Use
II. Of caution.
While ye are in the wilderness, beware of wilderness sins and snares.
1. Unbelief (Psalms 68:22).
2. Murmuring (1 Corinthians 10:10).
3. Lusting (1 Corinthians 10:6).
4. Looking back to Egypt (Numbers 14:4).
5. Fawning and flattering enemies (Numbers 25:17-18).
6. The mixed multitude (Exodus 12:38).
Use
III. Of exhortation.
1. Ye who profess to be espoused to Christ, evidence the reality of
it by your going up from the wilderness-world with Him in heart and affection,
in the progress of sanctification, and contempt of the world, holding off from
the ways of it.
2. Strangers to Christ, be espoused to Him, that ye may go up with
Him from this wilderness-world, to His Father’s house in the heavenly Canaan;
believe that Christ is offered in an everlasting marriage-covenant to you.
Embrace ye and accept, and so close with Him as your Head and Husband, for time
and eternity. (T. Boston, D. D.)
The believer’s journey from the wilderness of this world to the
heavenly Canaan
I. The character
of a soul truly espoused to Christ. He is one that is aye breathing to more and
more nearness to the Lord, and a more intimate fellowship and acquaintance with
Him. The soul espoused to Christ is one who is bending his course heavenwards,
and has his back turned upon this world as a howling wilderness. He is one
whose life in this world is a life of faith and dependence on Christ.
II. The place of
the present residence of the spouse of Christ; it is a wilderness, a very
unheartsome lodging.
III. The course that
the spouse is taking, or the earth toward which she is bending while in the
wilderness; she is not going down, but coming up from the wilderness. And this,
I conceive, may imply these things following.
1. That believers, or those who have really taken Christ by the hand,
have, turned their back on the ways of sin, which lead down to the chambers of
death.
2. That believers are pilgrims on the earth, and that this world is
not their home.
3. A dissatisfaction with, and a disesteem of, this world, and all
things in it; and therefore she has her back turned upon it, and her face
toward a better earth.
4. That though she could find no rest nor quiet hereaway, yet she
expected a quiet rest on the other side, or beyond the wilderness.
5. This coming up from the wilderness implies motion, and progress in
her motion heavenwards.
6. This phrase of coming up from the wilderness implies, that
religion is an up-the-hill work and way; for the, spouse’s way here is
represented under the notion of an ascent.
IV. The spouse’s
posture; she comes up leaning on her Beloved. It is the life of faith upon the
Son of God that is here intended. And this expression of faith implies these
particulars following.
1. The spouse’s weakness and inability in herself to grapple with the
difficulties of her way through the Wilderness; that she could never surmount
them by the strength of natural, or yet of any created grace in her.
2. That however weak and insufficient she was in herself, yet there
was almighty strength in her Husband and Head, on whom she leaned.
3. A blessed knowledge or acquaintance with the Lord Jesus.
4. The expression implies not only knowledge, but intimacy and
familiarity; for we use to lean upon them with whom we are intimately
acquainted.
5. This leaning posture implies Christ’s nearness to the spouse; for
we cannot well lean upon a person that is at a distance.
6. It implies a trusting, resting, or recumbency of her soul upon
him, under all her weights and burdens, which she rolls over on Christ (Psalms 55:22; Matthew 11:28; Psalms 37:7).
7. It implies, that there is something in Christ that the hand or arm
of faith stays and leans upon, as we come up from the wilderness. Sometimes
faith stays itself on the person of Christ, as He is “Emmanuel, God with us”;
sometimes upon His love, which passeth knowledge (Psalms 36:7). Sometimes it stays itself
upon His name; for “they that know His name will put their trust in Him”:
sometimes on His mission, as the Sent of God, “the great Apostle of our
profession”; it takes Him up as God’s legate, His ambassador-extraordinary,
sent to seek and to save that which was lost. It leans upon His general office
as Mediator, for peace and reconciliation with God; upon His prophetical
office, for instruction and illumination in the knowledge of the mysteries of
the kingdom; upon His priestly office, for reconciliation and acceptance; upon
His regal or kingly office, for sanctification and deliverance from the power
of sin and Satan. (E.Erskine.)
Leaning upon her Beloved.
Leaning on our Beloved
In the verses which precede my text, the spouse had been
particularly anxious that her communion with her Lord might not be disturbed.
Her language is intensely earnest, “I charge you, O daughters of Jerusalem,
that ye stir not up, nor awake my Love, until He please.” She valued much the
fellowship with which her Beloved solaced her; she was jealously alarmed lest
she should endanger the continuance of it; lest any sin on her part or on the
part of her companions should cause the Beloved to withdraw Himself in anger. Now
it is a very striking fact that immediately after we read a verse so full of
solicitous care concerning the maintenance of communion, we immediately fall
upon another verse in which the upward progress of that selfsame spouse is the
theme of admiration; she who would not have her Beloved disturbed is the
selfsame bride who cometh up from the wilderness, leaning herself upon Him;
from which it is clear that there is a most intimate connection between
communion with Christ and progress in grace, and therefore the more careful we
are to maintain fellowship with our Lord, the more successful shall we be in
going from strength to strength in all those holy graces which are landmarks on
the road to glory.
I. We notice the heavenly pilgrim and
her dear companion. “Who is that cometh up from the wilderness, leaning upon
her Beloved?” Every soul that journeys towards heaven has Christ for its
associate. Jesus suffers no pilgrim to the New Jerusalem to travel unattended.
He is with us in sympathy. He has trodden every step of the way before us;
whatever our temptations, He has been so tempted; whatever our afflictions, He
has been so afflicted. He is touched with the feeling of our infirmities,
having been tempted in all points like as we are. Nor is Jesus near us in
sympathy alone, He is with us to render practical assistance. When we least
perceive Him, He is often closest to us. When the howling tempest drowns His
voice, and the darkness of the night hides His person, still He is there, and
we need not be afraid. Courage, then,ye wayfarers who traverse the vale of
tears; you come up from the wilderness in dear company, for One like unto the
Son of God is at your
side. Note the title that is given to the Companion of the spouse. “Her
Beloved.” Indeed, He of whom the Song here speaks is beloved above all others.
He was the Beloved of His Father or ever the earth was; He was declared to be
the Lord’s Beloved, in the waters of Jordan, and at other times, when out of
the excellent glory, there came the voice, “This is My beloved Son in whom I am
well pleased.” Beloved of His Father now, our Jesus sits for ever glorious at
God’s right hand. Jesus is the Beloved of every angel, and of all the bright
seraphic spirits that crowd around the throne of His august majesty, casting
their crowns before His feet, and lifting up their ceaseless hymns. He is the
Beloved of every being of pure heart and holy mind.
II. We have said
that the pilgrim has a dear Companion, but that much of the blessedness of the
text lies in her posture towards him. “Who is this that cometh up from the
wilderness leaning upon her Beloved?” Her posture, then, is that of “leaning.”
His relation to her is that of a Divine supporter. What does this leaning mean?
Why, first of all, there can be no leaning on another unless we believe in that
other’s presence and nearness. A man does not lean on a staff which is not in
his hand, nor on a friend of whose presence he is not aware. Christ Jesus is
with thee; though thou hearest not His voice, and seest not His face, He is with
thee. Try to grasp that truth, and to realize it clearly, for thou wilt never
lean until thou dost. Leaning also implies nearness. We cannot lean on that
which is far off and unapproachable. Now, it is a delightful help to us in
believing repose if we cannot understand that Christ is not only with us, but
to an intense degree near us. A sacred unity exists between thee and Him, so
that thou dost drink of His cup, and art baptized with His baptism, and in all
thy sorrows and thine afflictions He Himself doth take His share. These two
things being attended unto, leaning now becomes easy. To lean implies the
throwing of one’s weight from oneself on to another, and this is the Christian
s life. The leaning place of a Christian is, first of all, Christ’s person. We
depend upon the Lord
Jesus as God and as man. As God, He must be able to perform every promise, and
to achieve every covenant engagement. We lean upon that Divinity which bears up
the pillows of the universe. Our dependence is upon the Almighty God, incarnate
in human form, by whom all things were created, and by whom all things consist.
We lean also upon Christ as man; we depend upon His generous human sympathies.
Of a woman born, He is partaker of our flesh; He enters into our sicknesses and
infirmities with a pitiful compassion, which He could not have felt if He had
not been the Son of man. We depend upon the love of His humanity as well as
upon the potency of His deity. We lean upon our Beloved as God and man. We lean
upon Christ Himself in all His offices. We lean upon Him as Priest; we expect
our offerings, and our praises, and our prayers to be received, because they
are presented through Him. Our leaning for acceptance is on Him. We lean upon
Him as our Prophet. We do not profess to know or to be able to discover truth
of ourselves, but we sit at His feet, and what He teaches that we receive as
certainty. We lean upon Him as our King. He shall fight our battles for us, and
manage all the affairs of our heavenly citizenship. We have no hope of victory
but in the strength of Him who is the Son of David and the King of kings. We
lean upon Christ in all His attributes. Sometimes it is His wisdom--in our
dilemmas He directs us; at other times it is His faithfulness--in our strong
temptations He abides the same. At one time His power gleams out like a golden
pillar, and we rest on it, and at another moment his tenderness becomes
conspicuous, and we lean on that. There is not a trait of His character, there
is not a mark of His person, whether human or divine, but what we feel it safe
to lean upon, because He is as a whole Christ, perfection’s own self, lovely
and excellent beyond all description. We lean our entire weight upon HIM, not
on His arm; not on any part of His person, but upon Himself do we depend.
III. Her reasons for
thus leaning. She leaned on her Beloved because she was weak. Strength will not
lean, conscious strength scorns dependence. My soul, dost thou know anything of
thy weakness? It is a sorrowful lesson to learn; but oh! it is a blessed and
profitable lesson, which not only must be learned, but which it were well for
thee to pray to learn more and more, for there is no leaning upon Christ except
in proportion as you feel you must. She leaned, again, on her Beloved, because
the way was long. She had been going through the wilderness. It was a long
journey, and she began to flag, and therefore she leaned; and the way is long
with us, we have been converted to God now some of us these twenty years,
others these forty, and there are some who have known the Lord more than sixty
years, and this is a long time in which to be tempted and tried, for sin is
mighty and flesh is weak. She leaned, again, because the road was perilous. Did
you notice, she came up from the wilderness? The wilderness is not at all a
safe place for a pilgrim. Here it is that the lion prowls, and the howl of the
wolf is heard, but she leaned on her Beloved, and she was safe. If the sheep
fears the wolf, he had better keep close to the shepherd, for then the shepherd’s
rod and staff will
drive the wolf away. There is no safety for us except in close communion with
Christ. Again, she leaned on the Beloved because her route was ascending. Did
you notice it? “Coming up.” The Christian’s way is up--never content with past attainments,
but up; not satisfied with graces to which he has reached, but up. If we are to
go up, we must lean. Christ is higher than we are; if we lean, we shall rise
the more readily to His elevation. He comes down to us that we, leaning upon
Him, may go up to Him. He is made of God unto you sanctification as well as
redemption. Again the spouse leaned on her Beloved because her walk was daily
separating her more and more from the whole host of her other companions. The
Church is in the wilderness, but this traveller was coming up from the
wilderness. She was getting away from the band marching through the desert,
getting more and more alone. It is so, and you will find it so; the nearer you
get to Christ, the more lonely you must necessarily be in certain respects. The
spouse leaned upon her Beloved because she felt sure that He was strong enough
to bear her weight. He upon whom she leaned was no other than God over all
blessed for ever, who cannot fail, nor be discouraged. She leaned yet again,
because He was her Beloved. She would have felt it unwise to lean if He were
not mighty; she would have been afraid to lean if He had not been dear to her.
So it is, the more you love the more you trust, and the more you trust the more
you love.
IV. The person and
the pedigree of her who leaned upon her Beloved. The text says, “Who is this?”
What made them inquire, “Who is this?” It was because they were so astonished
to see her looking so happy and so little wearied. Nothing amazes worldlings
more than genuine Christian joy. Who, then, is this that leans on her Beloved?
Her name was once called “outcast,” whom no man seeketh after, but according to
this old book her name is now Hephzibah, for the Lord delighteth in her. The
name of the soul
that trusts in God, and finds peace in so doing, was by nature a name of shame
and sin. We were afar off from God even as others; and if any soul is brought
to trust in Christ, it is not from any natural goodness in it, or any innate
propensity towards such trusting; it is because grace has wrought a wondrous
transformation, and God the Holy Ghost has made those who were not a people to
be called the people of God. Good news this for any of you who feel your guilt
this morning. (C. H. Spurgeon.)
Verse 6-7
Set me as a seal upon Thine heart, as a seal upon Thine arm.
The Shulamite’s choice prayer
This is the prayer of one who hath the present enjoyment of
fellowship with Christ, but being apprehensive lest this communion should be
interrupted, she avails herself of the opportunity now afforded her to plead
for a something which shall be as the abiding token of a covenant between her
and her Beloved, when His visible presence shall be withdrawn.
I. The prayer, you
will notice, is twofold, although it is so really and essentially one--“Set me
as a seal upon Thine heart, as a seal upon Thine arm.” Oh! Lord, let me know
that my name is engraven on Thy heart; not only let it be there, but let me
know it. Write my name not only in Thy heart, but may it be as a signet on The
heart that I may see it.
II. The spouse
argues with her Lord thus. It is my advantage that Thou shouldst thus writs my
name upon Thine hand and heart, for I know this concerning Thy love, that it is
strong; that it is firm; that it has a wondrous intensity; and that it has a
sure and unquenchable eternity. With these four pleas she backeth up her suit.
1. She pleadeth that He would show her His love, because of the
strength of it. “For love is strong as death.” Death is but weakness itself
when compared with the love of Christ. What a sweet reason why I should have a
share in it! What a blessed argument for me to use before the throne of God!
Lord, if Thy love be so strong, and my heart be so hard, and myself so
powerless to break it, oh! let me know Thy love, that it may overcome me, that
it may enchain me with its sure but soft fetters, and that I may be Thy willing
captive evermore.
2. Let us now turn to the second plea--“Jealousy is cruel as the
grave.” The idea is just this, that the love of Christ in the form of jealousy
is as hard and as sternly relentless as is the grave and hell. Now hell never
looses one of its bond-slaves. Once let the iron gate be shut upon the soul and
there is no escape. Well, but such is the love of Christ. If just now we had to
speak of its strength, we have now to speak of its tenacity, its hardness, its
attachment to those whom it has chosen. You may sooner unlock Hades and let
loose the spirits that are in prison there than ye could ever snatch one from
the right hand of Christ. Ye may sooner rob death of its prey than Jesus of His
purchased ones.
3. If the love of Christ is strong as death; if it be such that it
can never be moved from its object, yet the question arises, may not the love
itself die out? Even should it abide the same in its purpose, yet may not its
intensity be diminished? “No,” says the Shulamite, “it is an attribute of
Christ’s love that ‘the coals thereof are coals of fire which hath a most
vehement flame.’” More forcible is the language of the original--“The coals
thereof are the coals of God,”--a Hebrew idiom to express the most glowing of
all flames--“the coals of God!” as though it were no earthly flame, but
something far superior to the most vehement affection among men. It is not like
fire merely, but like coals of fire, always having that within itself which
supports it. Why did Christ love the spouse? What lit the fire at first? He
kindled it Himself. There was no reason whatever why Christ should love any of
us, except the love of His own bowels. And what is the fuel that feeds the
fire? Your works and mine? No, brethren, no, no, a thousand times no; all the
fuel comes from the same place; it is all from His bowels. Well, then, may we
understand that it never shall grow less, but always be as a vehement flame.
4. We shall now turn to the last argument of this choice prayer,
which is equally precious. It is the unquenchable eternity of this love. There
is that in its very essence which defies any opposite quality to extinguish it.
The argument seems to me to run thus--“Yes, but if Christ’s love do not die out
of itself--if it has such intensity that it never would of itself fail, yet may
not you and I put it out?” No, says the text, “Many waters cannot quench love,
neither can the floods drown it.” (C. H. Spurgeon.)
Verse 7
If a man would give all the substance of his house for love, it
would utterly be contemned.
Unpurchasable love
That is a general truth, applying to all forms of real love; you
cannot purchase love. Who, for instance, could purchase a mother s love? Take,
again, even the love of friends; I only instance that just to show how true our
text is in relation to all forms of love. Damon loved Pythias; the two friends
were so bound together that their names became household words, and their
conduct towards one another grew into a proverb. Yet Damon never purchased the
heart of Pythias, neither did Pythias think to pay a yearly stipend for the
love of Damon. No; if a man should give all the substance of his house even for
human love, for the common love that exists between man and man, it would
utterly be contemned. Rest assured that this is pre-eminently true when we get
into higher regions, when we come to think of the love of Jesus, and when we
think of that love which springs up in the human breast towards Jesus when the
Spirit of God has renewed the heart and shed abroad the love of God within the
soul. If a man should offer to give all the substance of his house for either
of these forms of love, it would utterly be contemned.
I. We will begin
at the highest manifestation of love, and commune together upon it. So let me
say, first, that The Love
Of Our Lord Jesus Christ Is Altogether Unpurchasable. This fact will be clear
to us if we give it a moment’s careful thought. It must be quite impossible to
purchase the love of Christ, because it is inconceivable that He ever could be
mercenary. The pure stream of His love leaps like the crystal rill, and there
is no sediment that can be found in it; it is altogether unmixed love to us.
Besides, there is another point that renders this idea of purchasing Christ’s
love as impossible as the first thought shows it to be incredible; for all
things are already Christ’s. Therefore, what can be given to Him wherewith His
love could be purchased? Let us also note that, if Christ’s love could be won
by us by some thing we could bring to Him or do for Him, it would suppose that
there was something of ours that was of equal merit and of equal value with His
love, or, at any rate, something which He was willing to accept as bearing some
proportion to His love. But, indeed, there is nothing of the sort. But what a
blessing it is that we have the love of Christ, though we could not purchase
it! The Son of God hath loved us; He has bestowed upon us what He never would
have sold us; and He has given to us freely, “without money and without price.”
The greatest wonder to me is that this unpurchasable love, this unending love
is mine; and you can always say, each one of you, if you have been regenerated,
“This love is mine; the Lord Jesus Christ loves me with a love I never could
have purchased.” Peradventure, some one is saying just now, “I wish I could say
that.” Do you really wish it? Then, let the text serve to guide you as to the
way by which you may yet know Christ’s love to you. Do not try to purchase it,
abandon that idea at once. “But surely, surely we may do something. We will
give up this vice, we will renounce that bad habit, we will be strict in our
religiousness, we will be attentive to all moral duties.” So you should; but
when you have done all that, do you think you have done enough to win His love?
Is the servant who has only done what he ought to have done entitled to the
love of his master’s heart because of that? Thou shalt not win Christ’s love
so; if thou hast His love shed abroad in thy heart, thou hast infinitely more
than thou hast ever earned.
II. In our case,
nothing can ever serve as a substitute for love. If Christ has loved us, or if
we are desirous of realizing that He has done so, the one thing needful and
essential is that we have true love to Him. God’s demand of each one who
professes to be His child is, “My son, give me thine heart.” Love He must have;
this is His lawful demand. His people delight to render it; if thou dost not,
then thou art none of His.
III. The saints’
love is not purchased by Christ’s gifts. The love of saints to their Lord is
not given to Christ because of His gifts to them. We love our Lord, and we love
Him all the more because of the many gifts He bestows upon us; but His gifts do
not win our love. Oh, it is “Jesus Christ Himself who wins the love of our
hearts!” If He had not given us Himself, we should never have given to Him
ourselves. All else that may be supposed to be of the substance of His house
would not have won His people s hearts, until at last they learnt this truth,
and the Spirit of God made them feel the force of it, “He loved me, and gave
Himself for me. “My beloved is mine, and I am His,” is now one of the sweetest
stanzas in love’s canticle. The spouse does not say “His crown is mine, His
throne is mine, His breastplate is mine, His crook is mine”; she delights in
everything that Christ has as a King, and a Priest, and a Shepherd; but, above
all else, that which wins and charms her heart is this, “He Himself is mine,
and I am His.” But I meant mainly to say, under this head, that there are some
of Christ’s gifts that do not win our hearts, that is to say, our hearts do not
depend upon them. And they are, first, His temporal gifts. I am very thankful,
and I trust that all God’s people are also, for health and strength. I have
lost these sometimes, but I did not love my Lord any the less then; neither do
I love Christ this day because I am free from pain. If I were not free from
pain, I would still love Him. I meant also to say that we do not love Christ
because of His temporary indulgence of us in spiritual things. You know our
Saviour very frequently favours us with manifestations of His presence. We are
overjoyed when He comes very near to us, and permits us to put our fingers into
the prints of the nails. He takes all the clouds out of our sky, and gives us
the bright shining of the sun; or He opens the lattices, and shows us Himself
in a way only second to that in which we shall see Him when we behold Him face
to face. And oh, how we love Him then! But, thank God, when He draws the lattice
back again, and hides His face, we do not leave off loving Him because of that.
Our love to our Lord
does not depend upon the weather. Even if we should be called to pass through
terrible trials and adversities, and should have to walk a long time in clouds
and darkness, yet still would we love Him and rejoice in Him.
IV. The love of
saints cannot be bought off from Christ at any price. The saints sell Christ?
No, they are too much like their Master to do that. You recollect how Satan
took their Master to the top of a high mountain, and showed Him all the
kingdoms of the world, and the glory of them, and said, “All these things will
I give Thee, if Thou wilt fall down and worship me.” Wicked thief! It was not
his to give yet he tempted Christ in that way, but Jesus answered, “Get thee
hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him
only shalt thou serve.” If any of Christ’s followers are tempted in the same
fashion, let them give the same reply. All the substance of the devil’s house
could not win the love of that man who has set his affection on Jesus. (C.
H. Spurgeon.)
Verse 12
My vineyard, which is Mine, is before Me: thou, O Solomon, must
have a thousand, and those that keep the fruit thereof two hundred.
Christ’s love for His vineyard
You are aware that these Canticles are responsive songs,--that one sentence is uttered by
Solomon, and the next by Solyma, his spouse. We believe that, in this “Song of
Songs, which is Solomon’s,” we also hear Christ speaking to His Church, His
bride, and the Church responding to His words of love in tones which His love
has suggested to her. The fact that it is a responsive song sometimes renders it
the more difficult to understand, because it is not easy, in every case, to
discover whether it is Solomon or Solyma--Christ or His Church--that is speaking. The first
sentence in our text is just of that character; it may be Christ who says, “My
vineyard, which is Mine, is before Me;” or it may be His Church which is
saying, “My vineyard, which is mine, is before me.” With regard to the latter
part of the verse, we have no difficulty, for we can see, upon the very face of
it, that it is addressed by the spouse, the bride, to her Divine Bridegroom, to
whom she says, “Thou, O Solomon, must have a thousand.”
I. Let us look at
the first sentence: “My vineyard, which is Mine, is before Me.” We have no
difficulty in understanding that this vineyard is Christ’s Church. The Master
here, then, claims a special property in His Church. Twice does He mention that
claim: “My vineyard, which is Mine,” as if He meant to assert His rights, and
to maintain them against all comers; being ready to defend them in Heaven’s High
Court of Chancery, or before all the hosts of His enemies who might seek to
snatch His inheritance from Him. “Whatever is not Mine,” saith the Divine
Lover, “My Church is. She is so mine that, if I gave up Lebanon, if I should
renounce Bashan, and give up all the rest of My possessions, I must retain
Zion, My vineyard, My best-beloved.” First, He claims the Church as His own by
His Father’s gift. You know that the Church is the property of all the three
Persons of the holy and blessed Trinity. She is the Father’s property by
election; she is the Son’s property by donation, passing from the hand of the
Father to that of the Mediator; and, then, the Church is the Spirit’s by His
indwelling and inhabitation; so that all three of the Divine Persons have a right
to the Church for some special office which they exercise towards her. So
Christ claims His Church as His Father’s gift, a love-token, a reward, a sign
of the Father’s favour and regard towards Him. Next, Christ’s Church is His by
purchase. More than this, the Church is Christ’s by one other He, which,
perhaps, makes it dearer still to Him. She is His bride, His spouse. But we
must pass on to notice that, in the first sentence of our text, we are not only told about
Christ’s special right to His Church, but also about His special care and
observation of her: “My vineyard, which is Mine, is before Me.” The Church is
“before” Christ in the sense that He so loves her that He never has her out of
His presence. The vineyard is so dear to the Husbandman that He never leaves
it. His Church may be willing to endure His absence for a while, but He loves
her so much that He cannot bear to be away from her. He will always pour upon
her the beams of His love, and ever fix upon her the affection of His whole
heart. The expression, “My vineyard, which is Mine, is before Me,” may also
mean that Jesus is always caring for it, as well as always loving it. There is
also, in this expression, not only the sense of love and care, but also of
knowledge: “My vineyard, which is Mine, is before Me. Christ knows every vine
in the vineyard, and He knows all the fruit that is on each vine, and how much
there was last year, and how much there will be in years to come.
II. Now, regard
this first sentence of our text as the language of the Church itself. According
to the eleventh verse, “Solomon had a vineyard at Baal-hamon; he let out the
vineyard unto keepers; every one for the fruit thereof was to bring a thousand
pieces of silver.” So, dear brethren, every one of us whom the Lord has brought
to Himself has a part of His vineyard to keep for Him. We leave the work of
saving our souls in higher Hands than our own; but after our souls are saved,
then we have a charge to keep, and that charge is, to publish the name and fame
of Jesus to the utmost of our power, to seek to bring others under the sound of
the Gospel, and to tell them what they must do to be saved.
III. I will now turn
to the second part of our text, which is the language of the Church to Her
Great Proprietor and Lord: “Thou, O Solomon, must have a
thousand”--“must have a thousand.” Whatever others have, our Lord must have
Solomon’s portion; “and those that keep the fruit thereof two hundred.” So,
then, in the first place, the fruit of the vineyard belongs to Christ; but, in
the second place, both Christ and His Church agree to reward the keepers of the
vineyard, and to let them have their two hundred. First, then, all the fruit of
the vineyard belongs to Christ, and He must have it. Dwell on that word must,
and let each one of you feel the blessed necessity. The ministry must still be
powerful, the prayer-meetings must continue to be full of faith and fervour,
the members must keep on striving together in love for the extension of
Christ’s kingdom, His kingdom must come, and His will must be done on earth as
it is heaven. We will not put in an “if” or a “perhaps”; it must be so
and we will not be satisfied unless it Is. “Thou, O Solomon, must have a
thousand.” Now I will conclude with a few remarks upon the last words of the
text: “and those that keep the fruit thereof two hundred,” which means that the
keepers of the vineyard are to receive a reward. Christ’s ministers are to
receive the love, and regard, and esteem of His people for His sake. Our Master
is a blessed Paymaster, for He pays us while we are doing His work, in the work
itself; He pays us when the work is done, and then lie says that He has only
begun to pay us; for, when the whole of our work here is over, we shall enter
into His joy, and receive the fulness of our reward. (C. H. Spurgeon.)
Verse 13
Thou that dwellest in the gardens, the companions hearken to thy
voice: cause Me to hear it.
The Bridegroom’s parting word
The Song is almost ended: the bride and Bridegroom have
come to their last stanzas, and they are about to part for a while. They utter
their adieux, and the Bridegroom says to his beloved, “Thou that dwellest in
the gardens, the companions hearken to thy voice: cause hie to hear it.” In
other words--when I am far away from thee, fill thou this garden with My Name,
and let thy heart commune with Me. She promptly replies, and it is her last
word till He cometh, “Make haste, my Beloved, and be Thou like to a roe or to a
young hart upon the mountains of spices.” These farewell words of the
Well-beloved are very precious to His chosen bride. Last words are always
noticed: the last words of those who loved us dearly are much valued; the last
words of one who loved us to the death are worthy of a deathless memory.
I. We notice,
first of all, an appointed residence. The Bridegroom speaking of His bride,
says, “Thou that dwellest in the gardens.” This title is given to
believers here on earth, first, by way of distinction--distinction from the
Lord Himself. He whom we love dwelleth in the ivory palaces, wherein they make
Him glad: He has gone up into His Father’s throne, and has left these gardens
down below. He Himself is an inhabitant of the palaces, for there He best accomplishes
the eternal purposes of love; but His Church is the inhabitress of the gardens,
for there she best fulfils the decrees of the Most High. Here she must abide a
while until all the will of the Lord shall be accomplished in her and by her,
and then she also shall be taken up, and shall dwell with her Lord above. The
title is given by way of distinction, and marks the difference between her
condition and that of her Lord. Next, it is given by way of enjoyment. She
dwells in the gardens, which are places of delight. Your portion is with the
Lord’s saints, yea, with Himself; and what can be a better portion? Is it not
as the garden of the Lord? You dwell where the great Husbandman spends His care
upon you and takes a pleasure in you. You dwell where the infinite skill and
tenderness and wisdom of God manifest themselves in the training of the plants
which His own right hand has planted; you dwell in the Church of God, which is
laid out in due order, and hedged about and guarded by heavenly power; and you are,
therefore, most fitly said to dwell in the gardens. Be thankful: it is a place
of enjoyment for you: awake and sing, for the lines have fallen unto you in
pleasant places. The title is also used by way of employment as well as
enjoyment. If we had not our daily tasks to fulfil, rest would corrode into
rust, and recreation would soon gender corruption. You and I are set in the
garden of the Church because there is work for us to do which will be
beneficial to others and to ourselves also. Some have to take the broad axe and
hew down mighty trees of error; others of a feebler sort can with a child’s
hand train the tendril of a climbing plant, or drop into its place a tiny seed.
One may plant and another may water: one may sow and another gather fruit. One
may cut up weeds and another prune vines. God hath work in His Church for us
all to do, and He has left us here that we may do it. “O thou that dwellest in
the gardens!” The title sets forth employment constant and engrossing. It means
also eminence. It speaks with emphasis to those who dwell where sweet spiritual
fruits are plentiful, where odours and perfumes load the air, where the land
floweth with milk and honey. If any of you happen to dwell where Christ is set
forth evidently crucified among you, and where your hearts do leap for very joy
because the King Himself comes near to feast His saints and make them glad in
His presence, then it is to you that my text hath a voice and a call: “Thou
that dwellest in the gardens, in the choicest places of all Immanuel’s land,
let Me hear thy voice.” Yet one more word. The title here employed is not only
for eminence but for permanence. “O thou that dwellest in the gardens.” If you
are only permitted to enjoy sound gospel teaching now and again, and then are
forced to cry, “It may be another twelve months before I shall be again fed on
royal dainties.” Then you are in a trying case, and you need to cry to God for
help: but blessed are those who dwell in the good land, and daily fill their
homers with heavenly manna. “Blessed are they that dwell in Thy house: they
will be still praising Thee.” No spot on earth is so dear to the Christian as
that whereon he meets his Lord. Beloved, if you dwell in the gardens you have a
double privilege, not only being found in a fat and fertile place, but in
living there continually. You might well forego a thousand comforts for the
sake of this one delight, for under the Gospel your soul is made to drink of
wines on the lees well refined.
II. Secondly, let
us note the recorded converse: “Thou that dwellest in the gardens, the
companions hearken to thy voice.” She was in the gardens, but she was not quiet
there, and why should she be? God gives us tongues on purpose that they should
be used. Now, observe that evidently the spouse held with her companions
frequent intercourse,--“The companions hearken to thy voice.” There should be
among those who are children of the common Father a mutual love, and they
should show this by frequent commerce in their precious things, making a sacred
barter with one another. Such converse ought to be as usual as the talk of
children of one family. And next, it should be willing and influential; for if
you notice, it is put here: “Thou that dwellest in the gardens, the companions
hearken to thy voice.” They do not merely hear it, and say to themselves, “I
wish she would be quiet,” but they hearken, they lend an ear, they listen
gladly. The converse of the bride in the gardens was constant, and it was
greatly esteemed by those who enjoyed it. I gather from the text, rather by
implication than otherwise, that the converse was commendable; for the
Bridegroom does not say to the spouse, “Thou that dwellest in the gardens, thy
companions hear too much of thy voice.” No; He evidently mentions the fact with
approval, because He draws an argument from it why He also should hear that
selfsame voice. Brothers, I leave it to yourselves to judge whether your
communications with one another are always such as they should be. Are they
always worthy of you? Brethren, make your conversation, such that it may be
commended by Christ Himself. These communications were, no doubt, very
beneficial. As iron sharpeneth iron, so does a man’s countenance his friend. In
fact, our communications with one another ought to be preparatory to higher
communications still. The converse of saints on earth should be a rehearsal of
their everlasting communion in heaven.
III. Now comes the
pith of the text: invited fellowship--“The companions hear thy voice: cause Me
to hear it:” Now, I note concerning this invitation, first of all, that it is
very loving and condescending to us that the Lord should wish to hear our
voice. Is it not marvellous that He, the infinitely blessed, should want to
hear our voices when all that He hath heard from us has been begging, sighing,
and a few poor broken hymns? It is condescending and gracious, and yet how
natural it is! How like to Christ! Love ever seeks the company of that which it
loves. We may truly add, that this invitation to fellowship is a blessed and
profitable request. We shall find it so if we carry it out, especially those of
us who are called by God to use our voices for Him among the crowds of our
companions. We shall never fitly handle the word of God without prayer. When we
pray we are taught how to speak the words to others. Salvation and supplication
are a blessed pair. Put the two together, so that, when you speak to others
about salvation, you do it after having baptized your own soul into
supplication “The companions hear thy voice; cause Me to hear it; before thou
speakest with them speak to Me; whilst thou art still speaking with them still
speak with Me; and when thy speaking to men is done, return unto thy rest and
again speak with Me.” This invitation is a many-sided one; for when the Bridegroom
says, “Cause Me to hear it,” He means that she should talk to Him in all sorts
of ways. Frequently we should be heard in praise. Oh, let the Lord hear your
voice! Get up early to be alone with Him. So let it be with all your complaints
and petitions; let them be for Jesus only. Speak with Jesus Christ, in little
broken accents, by way of frequent ejaculation. The best of Christian
fellowship may be carried on in single syllables. When in the middle of
business you can whisper, “My Lord and my God!” You can dart a glance upward,
heave a sigh, or let fail a tear, and so will Jesus hear your voice!
IV. I find
according to the Hebrew that the text has in it a requested testimony.
According to learned interpreters the Hebrew runs thus: “Cause to hear Me.”
Now, that may mean what I have said, “Cause Me to hear”; but it may also mean,
“Cause them to hear Me.” Now hearken; you that are in Christ’s garden: make those who dwell in
that garden with you to hear from you much about Him. In the Church every one
has a right to talk about the Head of the Church. In the garden, at any rate,
if not in the wild wilderness, let the Rose of Sharon be sweetly spoken of. Let
His name be as ointment poured forth in all the Church of God. Again, you,
according to the text, are one that can make people hear, so that “the
companions hearken to thy voice;” then make them to hear of Jesus. If you do
not speak about Christ to strangers, do speak to your companions. They will
hearken to you; therefore let them hearken to the word of the Lord. Oh, cause
Christ to be heard. Hammer on that anvil always: if you make no music but that
of the harmonious blacksmith it will suffice. Ring it out with sturdy
blows--“Jesus, Jesus, Jesus crucified.” Hammer away at that. “Now you are on
the right string, man,” said the Duke of Argyle, when the preacher came to
speak upon the Lord Jesus. It needed no duke to certify that. Harp on that
string. Make Jesus to be as commonly known as now He is commonly unknown. So
may God bless you as long as you dwell in these gardens, till the day break and
the shadows flee away. (C. H. Spurgeon.)
Verse 14
Make haste, my Beloved, and be Thou like to a roe or to a young
hart upon the mountains of spices.
Come, my Beloved
The Song of Songs describes the love of Jesus Christ to His
people, and it ends with an intense desire on the part of the Church that the
Lord Jesus should come back to her. The last word of the lover to the beloved
one is, “Speed thy return; make haste and come back.”
I. Notice, first,
what the church here calls her lord. Observe, the spouse first calls her Lord,
“Beloved,” and secondly, “My Beloved.” Christ is our “Beloved.” This is a word
of affection; and our Lord Jesus Christ is the object of affection to us.
Brethren, true religion has many sides to it; true religion is practical, it is
also contemplative; but it is not true religion at all if it is not full of
love and affection. Jesus must reign in your heart, or else, though you may
give Him what place you like in your head, you have not truly received Him. To
Jesus, beyond all others, is applicable this title of the -Beloved, for they
who know Him love Him. “My Beloved.” If nobody else loves Him, I do. This is a
distinguishing affection; and I love Him because He belongs to me; He is mine,
He has given Himself to me; and I have chosen Him because He first chose me; He
is “my Beloved.” I am not ashamed to put Him in front of all others; and when
men say, “What is thy Beloved more than another beloved?’ I can tell them that
“My Beloved” is more than all the earthly beloveds put together.
II. Now I will lead
you on to the second division of my subject. I have shown you what the Church
calls her Lord; now, in the second place, I will tell you whence she calls him.
“Make haste, my Beloved, and be Thou like to a roe or to a young hart upon the
mountains of spices.” What does that mean? She cries to Him to come from the
place where He now is, which she calls the “mountains of spices.” What are
these spices? Are they not Christ’s infinite merits, which perfume heaven and
earth The foul corruption of our sins is not perceptible, because of the
mountains of spices. Behold this wondrous sanitary power of Divine grace; these
mountains of spices more than nullify the foulness of our sins. Christ’s merit
is perpetually before the eye of His Father, so that no longer does He perceive
our sins. What shall I say next of these mountains of spices? Are they not our
Lord’s perpetual and prevailing prayers? He intercedes for His people before
the throne of God. Now, this is where Jesus is now; not here, in this foul,
polluted world, but up yonder. He rests in the mountains of spices; and the
prayer of His Church continually is, “Come, my Beloved! Make haste, my Beloved!
Be Thou like to a roe or a young hart upon the mountains of spices.”
III. We have noticed
what the Church calls her Lord, and whence she calls Him; now, thirdly, note
how she calls Him. She says, “Make haste, my Beloved, make haste.” Why is it
that all the Church of God, and each individual Christian in particular, should
be found anxious for the speedy coming of our Lord Jesus Christ? I think,
surely, that this is the result of true love, If we love our Lord, we shall long
for His appearing; be you sure of that, it is the natural result of ardent
affection. But, notwithstanding this, beloved, we sometimes need certain
incentives to stir up our souls to cry for our Lord’s return. One reason that
ought to make the believer long for Christ’s coming is that it will end this
conflict. Our lot is cast in a wretched time, when many things are said and
done that grieve and vex God’s Holy Spirit, and all who are in sympathy with
Him. “Come, Lord! Make haste, my Beloved! Come to the rescue of Thy weak and
feeble servants; come, come, come, we beseech Thee!” Put yourself into this
great fight for the faith; and if you have to bear the brunt of the battle, you
will soon be as eager as I am that Jesus should make haste, and come to your
relief. You also will cry, “Make haste, my Beloved,” when you think what
wonders He will work at His coming. What will Christ do at His coming? He will
raise the dead. Mine eyes shall see Him in that day. “I know that my Redeemer
liveth,” etc. And when He comes, beloved, remember that then shall be the time
of the glory of His people: “Then shall the righteous shine forth as the sun in
“the kingdom of their Father.” Slander will be rolled away in the day when
Christ cometh. The wicked shall awake to everlasting contempt, but the
righteous to an everlasting, justification. Still, there is another reason why
we say, “Make haste, my Beloved. It is this. We desire to share in Christ’s
glory; but our chief desire is that our Lord may be glorified. To every loyal
soldier of King Jesus, this is the best thought in connection with His Second
Advent, that when He comes, it will be to be admired in His saints, and to be
glorified in all them that believe. Then shall there be universal acclamations
to Him, and His enemies shall hide their heads in shame and dismay. (C. H.
Spurgeon.)
──《The Biblical Illustrator》