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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》