The Daughters of Jerusalem.
(Ch. 3:6). “Who is this that cometh up from the wilderness
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all the powders of the merchant?”
In this canticle we no longer see the bride resting upon her bed, calling forth the grace of the Bridegroom to arouse her flagging energies and awaken her waning love. She is rather presented as enjoying the communion of love and coming up from the wilderness on her way to share the glories of the King. The daughters of Jerusalem inquire, "Who is this?" or as it can be translated, "Who is she?"
Strictly the scene presents a beautiful picture of Israel, of whom the Lord could say, "I found Israel like grapes in the wilderness," and again, "I did know thee in the wilderness, in the land of great drought" (Hos. 9:1010I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved. (Hosea 9:10) and 13:5). It is true that Jehovah "drew them with cords of a man," and "with bands of love," into a land flowing with milk and honey, but they turned from the Lord and went after strange gods. Yet in the days to come God will again bring Israel into the wilderness, will there "speak to her heart," and from thence open to her "a door of hope" that will lead to the kingdom glories of the true Solomon (Hos. 2:14-2314Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. 15And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 16And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali. 17For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 18And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20I will even betroth thee unto me in faithfulness: and thou shalt know the Lord. 21And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; 22And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 2:14‑23)).
The Church, too, has her wilderness journey -the time of her earthly pilgrimage—before the end is reached in heavenly glory. In this lovely canticle we see the unfolding of this journey, not in its weakness and failure, but according to the thought of God, taken in the communion of love. For the wilderness has its privileges as well as its privations, and this the Song presents, for the journey is made in the King's palanquin. Moreover, the very privations become the occasion of calling forth a sweet odor, just as the path of the bride is marked by the smoke of ascending incense, and perfumed with myrrh and frankincense, and with all powders of the merchant. There is spiritual significance in the fact that the powders of the merchant are compounded from plants gathered in the wilderness. The trials, the testings, and the privations of our wilderness journey, when taken from the hand of God, become the occasion of developing the graces of Christ, which ascend as "an odor of a sweet smell" even now, and will be found unto praise and glory at the appearing of Jesus Christ. It is this aspect of the wilderness journey that the Song presents, not the wilderness with our infirmities and God's provision, as in the Epistle to the Hebrews, but the wilderness with its privations and its privileges, as in the Epistle to the Philippians. Paul has to taste the privations of the wilderness, but he rejoices greatly in the Lord that his trials become the occasion of calling forth the grace of Christ in the saints as "an odor of a sweet smell, a sacrifice, acceptable, well pleasing to God" (Phil. 4:1818But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. (Philippians 4:18)). And we, like Paul, can turn our privations into privileges if we but see that every trial is a God-sent opportunity to call forth some Christian grace. Alas, how often the trials by the way call forth some ugly exhibition of the flesh—its tempers and its violence, its envy and its pride, its impatience and its murmurings. We open the door to the flesh by letting our wilderness circumstances come between our souls and God. Let us but keep God between ourselves and our circumstances and then indeed they will call forth the graces of Christ. Faith, hope, love, meekness, lowliness, long-suffering and patience will be the outcome of the trials, and our journey through the wilderness will be fragrant before God with "myrrh and frankincense" and "all powders of the merchant."
Friends of the Bridegroom. (3:7-11).
(Vss. 7-8). “Behold his couch, Solomon's own:
Threescore valiant men are about it,
Of the valiant of Israel.
They all hold the sword, experts in war:
Each hath his sword upon his thigh
Because of fear in the night.”
The bed, or litter, on which the bride journeys through the wilderness is provided by the King. In like manner the Christian has not to travel at his own charges, or according to his own thoughts, but in the way that God has provided. This, however, entails conflict, and hence the wilderness journey, while developing Christian graces, also calls for Christian warfare. For this we need the "valiant men." Paul not only exhorts Timothy to "be strong in the grace that is in Christ Jesus," but He also says, "Endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:1-31Thou therefore, my son, be strong in the grace that is in Christ Jesus. 2And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3Thou therefore endure hardness, as a good soldier of Jesus Christ. (2 Timothy 2:1‑3)).
And the soldiers that accompany the litter are well equipped. They "all hold swords"; they are "expert" in the use of their swords; and they are ready to use them, for "every man hath his sword upon his thigh because of fear in the night."
So too the good soldier of Jesus Christ is armed with "the sword of the Spirit, which is the Word of God" (Eph. 6:1717And take the helmet of salvation, and the sword of the Spirit, which is the word of God: (Ephesians 6:17)). Paul reminds Timothy that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:1616All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16)).
Moreover, we must not only be "armed" and "expert" but ready—every man with "his sword upon his thigh." It was so in Nehemiah's day. "Every man had his sword girded by his side, and so builded" (Neh. 4:1818For the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet was by me. (Nehemiah 4:18)). The moment of attack will give no time for girding on the sword. We must be ready to "preach the Word ... in season, [and] out of season” (2 Tim. 4:22Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. (2 Timothy 4:2)).
(Vss. 9-10). “King Solomon made himself a palanquin
Of the wood of Lebanon.
Its pillars he made of silver,
The base of gold, its seat of purple,
The midst thereof was paved with love
By the daughters of Jerusalem.”
The introduction of the valiant men is followed by the description of the palanquin, or litter, which they are called to defend. In the details of the palanquin do we not see set forth great truths as to the Person of Christ—the support of our souls and the foundations of our faith? The cedar wood speaking of His perfect humanity, fragrant and incorruptible; the pillars of silver telling of His redeeming power; the gold, of His divine righteousness; the purple, of His royalty; and the pavement of love, of divine love, the foundation of all. Love comes last: as one has said, "There is something beyond gold, there is nothing beyond love."
These are the vital truths that the enemy is opposing and Christendom giving up, but for which the good soldier of Jesus Christ must contend.
(Vs. 11). “Go forth, daughters of Zion,
And behold King Solomon
With the crown wherewith his mother crowned him
In the days of his espousals,
And in the day of the gladness of his heart.”
The daughters of Jerusalem had been occupied with the bride and the bridal procession, but now they are called to behold the King. Our wilderness journey with its trials and conflicts will end in the Kingdom glories. We have known the King in this wilderness world with the crown of thorns, but we shall yet behold Him in the day of espousals with the crown of glory. The wilderness journey will soon be past. The day of espousals is coming when His people will be presented to Him "a glorious church, not having spot, or wrinkle, or any such thing" (Eph. 5:2727That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:27)). Then indeed will be "the day of the gladness of His heart," when "He shall see of the travail of His soul, and shall be satisfied" (Isa. 53:1111He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. (Isaiah 53:11)).
The Bridegroom. (4:1-16).
(Ch. 4:1-5). “Behold, thou art fair, My love; behold, thou art fair,
Thine eyes are doves behind thy veil;
Thy hair is as a flock of goats,
On the slopes of Mount Gilead.
Thy teeth are like a flock of shorn sheep,
Which go up from the washing;
Which have all born twins,
And none is barren among them.
Thy lips are like a thread of scarlet,
And thy speech is comely;
As a piece of pomegranate are thy temples
Behind thy veil.
Thy neck is like the tower of David,
Built for an armory
A thousand bucklers hang thereon,
All shields of mighty men.
Thy two breasts are like two fawns, twins of a gazelle,
Which feed among the lilies.
If the others are occupied with the glories of the King, He, on His part, delights to dwell upon the beauties and perfections of His bride. The bride delights to speak to others of the glories of the King, but it is His joy to unfold to the bride His thoughts about herself. It is blessed to witness to others of the glories of Christ, but for the establishment of our hearts in solid peace and joy, it is necessary to hear from the lips of Christ His own thoughts about His people. It is this that gives the prayer of John 17 such exceeding preciousness, for there we are permitted to hear His thoughts about His own.
The King repeats twice over, "Behold thou art fair," but is not content with a general expression of His appreciation of His bride, He dwells upon her several features. For us, doubtless, these different features set forth the moral graces that Christ sees in His people.
(1) The eyes are the windows of the soul expressing its character and moral condition. Likened to doves would set forth gentleness, purity, and devoted affection, but combined with modesty, for the eyes are seen behind the veil.
(2) The hair is likened to the black glossy hair of the goats seen in all the profusion that a flock would present on the slopes of Mount Gilead. Hair is used in Scripture as the symbol of "subjection" (1 Cor. 11), separation from the world, and consecration to God.
(3) The teeth likened to sheep coming up from the washing would indicate purity; the twins, uniformity, and none barren, completeness, nothing lacking, all qualities that Christ delights to see in His people.
(4) The lips like a thread of scarlet proclaim the healthy condition of the body, just as wholesome speech, of which the lips are a symbol, set forth the condition of the heart, for "out of the abundance of the heart the mouth speaketh" (Matt. 12:3434O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. (Matthew 12:34)). The Lord Jesus was full of grace and truth, and hence we read of Him, "Grace is poured into Thy lips" (Psa. 45:22Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. (Psalm 45:2)); and of the bride the King can say, "Thy speech is comely." If the love of Christ is in our hearts, the praise of Christ will be upon our lips, and the grace that was poured into His lips will be expressed by our lips.
(5) The temples. The forehead is used in Scripture to express either modesty or boldness. The prophet had to say of Israel, "Thou art obstinate... and thy brow brass" (Isa. 48:44Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; (Isaiah 48:4)). Jehovah asks, "Were they ashamed when they had committed abomination?" and the answer is given, "They were not at all ashamed, neither could they blush" (Jer. 6:15; 8:1215Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the Lord. (Jeremiah 6:15)
12Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. (Jeremiah 8:12)). In contrast, the bride is marked by modesty. She can blush, so that her forehead becomes red "like a piece of pomegranate," but it is "within thy locks," or as it may read "behind thy veil." Under the outward symbol of subjection there was genuine modesty. Not outward subjection, and inward rebellion. Modesty found with subjection is a precious quality in the sight of Christ.
(6) The neck. The King viewing the neck of the bride adorned with precious jewels likens it to the tower of David adorned with a thousand shields that spoke of David's victories. So too Christ is going to be glorified in His saints and admired in all them that believe.
(7) The breasts set forth the affections. The figure of the roe is used in the same connection in Prov. 5:1919Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. (Proverbs 5:19), to indicate that which is pleasant. The "young" roe sets forth that which is fresh. In the eyes of Christ His people are marked by love that is truly pleasant and that will never grow old.
(Vs. 6). “Until the day break, and the shadows flee away,
I will get me to the mountains of myrrh,
And to the hill of frankincense.”
Night is coming and the King must leave His bride until the marriage morn. However blessed the communications of love by the way, yet the day of the gladness of the Bridegroom's heart is still future. The bride is in the wilderness; the marriage day is yet to come. Until that day dawns the Bridegroom will go to His own country, reminding us, in mystic language, that during our wilderness journey it is the night of the absence of Christ. He may commune with us by the way; He may give us very blessed realizations of His presence with us in a spiritual sense, but personally He has gone to the mountains of myrrh and the hill of frankincense, until the day break and the shadows flee away.
(Vs. 7). “Thou art all fair, My love;
There is no spot in thee.”
If, for a time, the bride is left behind, it is not because of any lack in herself. In the eyes of the King she is all fair and without spot. And in like manner the Lord's people, viewed in the light of the Lord's purpose, are "holy and without blame before Him in love" (Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4)).
(Vs. 8). “Come with Me, from Lebanon, My spouse,
With Me from Lebanon -
Come, look from the top of Amanah,
From the top of Shenir and Hermon,
From the lions' dens,
From the mountains of the leopards.”
If for a time the bride is left in the wilderness, and the Bridegroom departs to the mountains of myrrh, He would at least carry with Him the affections of the bride. "Come with me," He says, "look from the top of Amanah." In like manner we are called to "seek those things which are above, where Christ sitteth on the right hand of God" (Col. 3:11If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1)). Earth has no fairer scenes than Lebanon and Amanah, Shenir and Hermon; but hidden dangers lurk beneath earth's brightest prospects. The lion has his den, and the leopards roam, in the excellent places of the earth. The well-watered plain of Jordan may appear fair as the garden of the Lord, but Sodom and Gomorrah are there. Let us beware of looking back, like Lot's wife, but rather may we "look from," and beyond, all "created excellencies," setting our affections on things above, and not on things of the earth.
(Vss. 9-11). “Thou hast ravished My heart, My sister [My] spouse!
Thou hast ravished My heart with one of thine eyes,
With one chain of thy neck.
How fair is thy love, My sister [My] spouse!
How much better is thy love than wine!
And the fragrance of thine ointments than all spices!
Thy lips [My] spouse, drop [as] the honeycomb;
Honey and milk are under thy tongue;
And the smell of thy garments is like the smell of Lebanon.”
If the Bridegroom desires to carry away the affections of the bride, it is indeed because He can say to her, "Thou hast taken away my heart." Twice he repeats, "Thou hast taken away, [or "ravished"] My heart." It is well for us to have our affections delighting in Christ, but nothing so establishes the heart and fills it with adoring joy as the realization of the delight that Christ finds in His people. Few and poor are our thoughts of Christ, but we may say with the Psalmist, "Many, O Lord my God, are ... Thy thoughts which are to us-ward: they cannot be reckoned up in order unto Thee... they are more than can be numbered" (Psa. 40:55Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. (Psalm 40:5)). Little wonder if our hearts were ravished with Christ, but that His heart should be ravished by His people is indeed a world's wonder.
And what could the King see in the bride that His heart should be ravished? No great thing as men speak. It was but a glance of the eye and a chain of the neck. But that look was a look of love, and the chain spoke of the adorning that He Himself had put upon her. As we should say, "We love Him because He first loved us" (1 John 4:1919We love him, because he first loved us. (1 John 4:19)). The glance of the eye speaks of the love of the heart, and the chain of the neck proclaims that the love of the heart is the fruit of His own love.
Of the Bridegroom's love the bride has already said it is better than wine, and His name as ointment poured forth, and now the King, using the same figures, but with increased intensity, expresses His delight in the love of the bride. Not only is her love better than wine, it is "much better," and the fragrance of her ointments exceeds all spices. So to the heart of Christ, His people's love is much better than all earthly joys, and the graces of His people beyond compare with all that can minister delight in nature. Simon may spread a sumptuous feast for the Lord, but the uninvited guest—the nameless woman that was a sinner—a yet greater feast for the heart of the Lord "for she loved much." As one has well said, Our Lord Jesus takes special notice of the frame of the heart; He lays more weight on our lives than on our works, though true love can never be without works."
But not only the look of the eye and the chain of the neck proclaim the love of the bride, but the "lips," the "tongue" and the "garment" all minister delight to the King's heart. Of the wicked it is written, "the poison of asps is under their lips" (Rom. 3:1313Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: (Romans 3:13)), but of His own He can say, "honey and milk are under thy tongue." Words fall from their lips that are sweet to the Lord, and the practical righteousness of the saints—their garments—are like the smell of Lebanon, the cedar wood that speaks of human perfection.
(Vss. 12-15). “A garden enclosed is My sister, [My] spouse;
A spring shut up, a fountain sealed.
Thy plants are a paradise of pomegranates, with precious fruits;
Henna with spikenard plants;
Spikenard and saffron;
Calamus and cinnamon, with all trees of frankincense;
Myrrh and aloes, with all the chief spices:
A fountain in the gardens,
A well of living waters,
Which stream from Lebanon.”
Having expressed His delight in the bride, the King proceeds to liken her to a garden enclosed, thus setting forth how completely the bride is set apart for His delight. In the midst of a barren desert the King has His garden enclosed wherein there are fountains of water and pleasant fruits for the pleasure of the King.
From the beginning of time, it has been God's purpose to have a garden in this world for His pleasure. In accord with this desire the Lord God placed a garden eastward in Eden. And in that garden, there were trees pleasant to the sight and good for food, and a river that watered the garden and flowed from thence to the world around. But sin entered and the garden was marred and brought forth thorns and thistles.
But again, in the course of time, the Lord planted a garden. He chose Israel from among the nations and likened them to a vineyard in a very fruitful hill. Separating them from the nations, He "made a wall about" His vineyard, and gathered out the stones, and planted it with the choicest vine, and He looked for fruit. But again, sin marred the garden, and it brought forth only wild grapes, and the garden was laid waste and became a place of briars and thorns (Isa. 5:1-71Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 2And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 5And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. (Isaiah 5:1‑7)).
Moreover to-day the Lord has His garden upon the earth, for the Apostle can say of the Christian assembly, "Ye are God's husbandry," and in this garden one may plant and another may water, but God giveth the increase (1 Cor. 3:6-96I have planted, Apollos watered; but God gave the increase. 7So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. 9For we are laborers together with God: ye are God's husbandry, ye are God's building. (1 Corinthians 3:6‑9)). But, alas, once again the garden has been marred, for "while men slept” the enemy has sown "tares among the wheat" (Matt. 13:2525But while men slept, his enemy came and sowed tares among the wheat, and went his way. (Matthew 13:25)), with the result that God's broken and scattered people present but faint traces of the garden of the Lord.
But when we turn from the people of God to the Word of God, we find enshrined in the Song of Songs a perfect description of the garden that is suited to the Lord. And as we linger within the precincts of this fair garden we realize not only what is suited to the Lord, but how little we answer to the desire of His heart.
Let us first remember that the garden of the Lord is "a garden enclosed." This speaks of separation, preservation, and sanctification. Under the eye of God this world is but "the barren place where Jesus died;" but in this waste there are those whom the Lord can call "His own," and as we listen to the desire of the Lord for His own as expressed in the great prayer of John 17 we begin to realize the deep spiritual meaning of "a garden enclosed." If “a garden enclosed” involves separation from the surrounding desert, then, in like manner, we hear the Lord telling the Father that His own are not of the world even as He is not of the world. If "a garden enclosed" has in view the preservation of the tender plants, then, in accord with this thought, we hear the Lord praying that His people may be kept from evil. And lastly, if "a garden enclosed" implies a spot set apart for the owner's enjoyment, then, in harmony with this, we hear the Lord's desire that His people might be sanctified.
Such are the desires of the Lord; to have a company in this world, definitely separated from the world, preserved from the evil of the world, and set apart for His pleasure, to form for Him "a garden enclosed."
But the garden of the King is not only "a garden enclosed," it is a watered garden. Israel in their decline are likened to "a garden that hath no water," but in the day of their future restoration the Prophet can say to Israel, "Thou shalt be like a watered garden, and like a spring of water, whose waters fail not" (cf. Isa. 1:3030For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. (Isaiah 1:30) and 58:11). And so, the garden of the King has its "spring shut up, and fountain sealed." It is not dependent upon the surrounding desert for its supply, the spring is within the garden. And so, with the Lord's people; they have a secret source of supply, the Holy Spirit, "whom the world cannot receive, because it seeth Him not, neither knoweth Him" (John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17)). He indeed is the "Spring," but let us not forget the Spring must be "shut up." It is possible to grieve the Spirit into silence, and then how parched our souls become, how unfruitful the Lord's people, when the Spirit is quenched. We need to carefully keep the door "shut" against the intrusion of the flesh, lest the Philistines once again stop the wells with earth as in the days of Abraham.
Moreover, the “spring shut up” is "a fountain sealed." A spring yields an unfailing supply, a fountain an abundant supply rising up to its source. The Holy Spirit is not only an unfailing spring, abiding with us, and meeting all our needs throughout our pilgrim path, but He is also a fountain within the believer springing up into everlasting life (John 4:1414But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)). Moreover, the fountain is set apart for the King—it is "sealed." As the Spring, the Holy Spirit is occupied with us and our needs, as the Fountain, He is wholly occupied with Christ and engaging our hearts with Him.
Furthermore, the garden of the King is a fruitful garden. The plants of this garden form a paradise of pomegranates, with "precious fruits" and "trees of frankincense" and "all chief spices." The plants may vary in size and beauty, in fragrance and fruitfulness, but all are for the delight of the King. And so, in the garden of the Lord; no two saints are alike, but all minister to His delight.
And lastly, the King's garden not only ministers to His delight, but it is a source of blessing to the regions beyond, it is like "a well of living waters, which stream from Lebanon." And so, if the garden of the Lord is "enclosed," if it is watered with "a spring shut up, a fountain sealed," if it yields its precious fruit for the Lord, then indeed it will be a source of blessing, to the world around, a channel for "rivers of living water" to flow to dying men.
How good for our souls to linger awhile within the garden of the King and seek to learn the spiritual significance of the walls by which it is enclosed, the spring by which it is refreshed, the fruits and spices which grow therein, and the streams which flow forth to the barren lands beyond.
And we need every lesson of the garden, for our service is ofttimes poor and partial. We are apt to expend much labor on one part of the garden to the detriment of another portion. Thus, in the history of the Lord's garden it has often come to pass that some have been so busy "hedging and ditching" that they have neglected the flowers and fruit. Such have almost wholly confined their labors to the maintenance of separation from the world and the exclusion of evil from the garden of the Lord, and have had little time for the care of souls, with the result that they have indeed secured an exclusive garden, but in it, little fruit for the Lord and little blessing for the world around.
Then, again, others have forgotten to keep the spring "shut up." The flesh has been allowed to work unhindered in the garden of the Lord, and so, the Holy Spirit has been grieved and hindered, and in this way the garden has ceased to yield its pleasant fruit to the Lord.
Others, again, have been so attracted by the flowers and the fruit that they have overlooked the hedges and the ditches, with the result that the encircling walls have fallen into disrepair, and evil has entered through the breaches, and the garden of the Lord has been choked with weeds and become unfruitful.
Finally, there are others who have been so engrossed with the streams that flow forth to the world around that they have overlooked the plants that grow within, and thus the garden has ceased to yield fruit to the Lord.
Let us remember the garden is not ours but the Lord's, as the King can say in the Song "My garden" (vs. 16). It is "enclosed" for the Lord; the spring is to water His garden; the precious fruits are for His delight; and if the streams of living water flow from the garden it is only to rear plants for the garden. Keeping this in mind, how careful should we be of any neglect that would render the garden of the Lord unfruitful.
(Vs. 16). “Awake, north wind, and come [thou] south;
Blow upon My garden, [that] the spices thereof may flow forth.”
The King calls for the cold blast from the north, and the scorching wind from the south, to blow upon His garden and thus make the spices thereof flow forth. Thus, it is the Lord often calls for the contrary winds of this world to blow upon His people to call forth from them the precious fruits of His own grace. The plants in His garden have ever increased most and thrived best in times of hottest persecution.
The Bride. (4:16).
(Vs. 16). “Let my Beloved come into His garden,
And eat its precious fruits.”
The bride, taking up the figure used by the King, seems to say, "If I am a garden, and if the King can see in His garden a paradise of precious fruits, then let my Beloved come into His garden, and eat its precious fruits." In the eyes of the bride the garden would be but a poor place without the presence of the King. And we may say, "What would heaven be without the presence of Christ? What would paradise be without the Lord? And what the assembly of His people on earth without Himself in the midst?" What gave all the blessedness to that garden enclosed when the "disciples were assembled" on that first day of the week in the upper room with the doors shut for fear of the Jews? Was it not that "then came Jesus and stood in the midst?" And do we not read of that same visit to His garden that one disciple "was not with them when Jesus came?" It was the coming of Jesus into the midst of His own that turned His garden into a paradise.
The Bridegroom. (Chapter 5:1).
(Vs.1). “I am come into My garden, My sister, [My] spouse;
I have gathered My myrrh with My spice;
I have eaten My honeycomb with My honey;
I have drunk My wine with My milk.
Eat, O friends; drink, yea drink abundantly, beloved ones!”
How gladly the Bridegroom responds to the invitation of the bride. And may we not say Christ delights to be constrained by His willing people? The Emmaus disciples "constrained Him, saying, Abide with us." And with what immediate grace the Lord responds, for we read, "He went in to tarry with them" (Luke 24:2929But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. (Luke 24:29)). And having come into the garden, the King not only partakes of the fruits of the garden but He spreads the feast, for He can say, "Eat, O friends; drink, yea drink abundantly, beloved ones." We may spread our little feast for the Lord as in the home at Bethany, but how rich a feast He spreads for us. If He found delight in the midst of His own, yet it was His presence that filled their hearts with gladness, for we read, "Then were the disciples glad when they saw the Lord" (John 20:2020And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. (John 20:20)). Thus, again and again, as we journey on, He delights to come into His garden, set apart from this wilderness waste, and sup with us and we with Him, "until the day break and the shadows flee away." Then at last we shall sit down to the marriage supper of the Lamb in His own home of heavenly glory, to go out no more.