“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 smell of thine ointments than all spices thy lips, Ο 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.” Matchless as were the various views from the top of Amana, Shenir, and Hermon — beautiful and enchanting to the eye as were these glorious fields of nature — fragrant with richest odors as were these spicy mountains; the eye and the heart of the Bridegroom turn from the contemplation of them all, to admire the loved one by His side. He sees in her what He can see nowhere else. The feelings and affections of his heart, reflecting back on Himself from hers. The beauties of the scene around them may he typical of those things which the men of the world esteem as most excellent, choice, and noble; but in the beauty and the love of the Bride, the royal Bridegroom finds His delight and satisfaction. He sees in her the blessed fruits of His own unquenchable love of the travail of his soul, and is 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).)
Precious truth for the heart of every believer!
A man may have a very handsome estate, and value it much, but he can never have the same feelings towards it that he has towards his wife and children. They, are a part of himself, not it. What were all the pleasures of paradise to the first Adam compared with his delight in his loved and beautiful Eve? She was part of himself, not creation. He had been cast into a deep sleep, and from his opened side, an helpmeet was formed. When he awoke out of sleep and saw standing by his side the fair one, whom the Lord God, in His goodness, had provided for him, he exclaimed, “This is now bone of my bone, and flesh of my flesh.” The blank was now filled up. He had seen nothing till now to suit his heart. The fair creation — the beauties of Eden, had been, as it were, a blank to the first man, until he possessed and enjoyed the blessed fruit of his typical sufferings and death.
But what was merely typical in the first man, was real in the second man — the last Adam. He was indeed cast into a deep sleep— the sleep of death; and as the fruit of His opened side, a second Eve, as it were, has been formed, all fair and spotless in His sight, who shall, ere long, share with Him, the joys and dominion of the new — the redeemed creation; and there, amidst its glories, reflect His love which was stronger than death, and bask in the beams of His cloudless favor forever and ever. Need we wonder then, at His enraptured admiration of her likeness to Himself? Almighty power could create a world; divine love alone, through suffering and death, could redeem a lost sinner. Who can understand this love— this love to a poor worthless sinner? But were it more the subject of thy meditations, O my soul, thou wouldest wonder less at these most marvelous words, “Thou hast ravished my heart, my sister, my spouse.” And yet, with all that thou knowest now, or ever can know hereafter, these words must forever be most marvelous. “Thou hast ravished my heart; “in the margin, it is “taken away.” Amazing truth! The heart of Christ ravished — taken away! And by what — by whom? By the attractions of a sinner saved by grace — by one who has been washed in His own precious blood, and adorned with His own peerless excellencies.
This expression of the Savior’s love, stands in the center of the sacred volume, and is, in some respects, the most remarkable we have in scripture. But the entire chapter, of which it forms a part, is, in some respects, a more wonderful unfolding of His love, than we have anywhere else in the Book of God. As to details, there is nothing like the Song of Songs in any other part of the Bible. “Thou hast ravished my heart, my sister, my spouse.” He now takes the place of Brother as well as Bridegroom. “My sister, my spouse.” Blessed relationship! Happy union! Well known, and highly praised by Him, though as yet comparatively little known by her. But the main question here, is one of heart — of feelings — of the Savior’s love, not to the Jew only, but to all who believe in Him. His association with the remnant, whom He speaks of as His sister, His spouse, is the occasion of its bright and full display. Amidst all that is beautiful, she alone attracts His eye; she is the contrast of all that is to be found on earth, or amongst the angelic orders in heaven. We nowhere read of the heart of the Creator being ravished with the beauties of creation. This mystery of mysteries was left for the Redeemer and the redeemed.
Here, love may meet a kindred heart,
But not a heart like thine;
Lord, from Thy love I cannot part,
Nor can’st Thou part with mine.
Then speak the word—that gladdening word,
To bid us rise to Thee —
To bid creation own her Lord,
And all His glory see.
A question, which has exercised some, very naturally arises here. Why is it, that we have such a full, and detailed expression of the love of Christ to the Jewish remnant in the Canticles, compared with the Epistles which are addressed to the Church of God, “the bride, the Lamb’s wife?”
In the first place, the Song of Solomon may be considered as the revelation of the heart of Christ to all saints, whether Jew or Christian, earthly or heavenly. Christ’s love is perfect, and always perfectly developed according to the relationship in which we know Him. Under the allegory of Bride and Bridegroom-love, the feelings and affections of His heart are here expressed, and in perfect harmony with that position. King Solomon, in whose day there was something like a passing gleam of millennial glory, is the chosen and fitted vessel to represent these blessed realities. There is a moral application of the sayings of Christ in the Canticles, which is unspeakably precious to the Christian. Happy they who can drink at such a fountain!
The following remarks from the pen of another may be helpful to the study of this precious book, as to the character of the affections therein developed by the Jew, as compared with the Christian; and which may account for the manner of the Lord’s love in this book.
“However strong these affections may be, they are not developed according to the position in which Christian affections, properly so called, are formed. They differ in this respect. They do not possess the profound repose, and sweetness of an affection which flows from a relationship already formed, known, and fully appreciated, the bonds of which are formed and recognized, that counts upon the full and constant acknowledgment of the relationship, and that each party enjoys, as a certain thing, in the heart of the other. The desire of one who loves, and is seeking the affections of the beloved object is not the sweet, entire, and established affection of the wife, with whom marriage has formed an indissoluble union. To the former, the relationship is the consequence of the state of the heart to the latter, the state of heart is the consequence of the relationship. Now, although the marriage of the Lamb is not yet come, nevertheless, on account of the revelation which has been made to us, and of the accomplishment of our salvation, this latter character of affection is that which is proper to the Church. Praise and glory be to God for it! We know in whom we have believed.”
In the second place, the relative position of the Jew to Christ in the Canticles, and of the Christian in the Epistles, is widely different; and needs to be known, or we shall fail both in our thoughts and affections, in that which is due to Him; and apply to the Church that which relates to Israel, and to Israel that which belongs to the Church. We know the blessed truth of our oneness with Christ as risen and glorified. “He that is joined unto the Lord is one Spirit.” (1 Cor. 6:1717But he that is joined unto the Lord is one spirit. (1 Corinthians 6:17).) Oneness in life and position with Christ glorified, goes far beyond what the apostle calls “the Jews’ religion.” Even now, at this present time, we know, that we are sitting in the heavenly places in Christ. And though here on the earth, poor, faulty, failing ones, we know that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession. (Eph. 1) But what is sweeter far than all besides, we know the greatness of His love, according to the sacrifice, by which He has brought us into this heavenly position, and everlasting association with Himself. Hence we know the complete settlement of the question of sin, full and everlasting forgiveness—perfect justification, and acceptance in the Beloved. Christ was delivered for our offenses, and was raised again for our justification. (Luke 7:44And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: (Luke 7:4).8; John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24); Acts 13:38, 3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39); Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25).) Our redemption is accomplished, relationship is already formed; we only wait for glory— the marriage of the Lamb. We count on His promise, “Surely I come quickly,” “For yet a little while, and he that shall come will come, and will not tarry.” But while waiting for His coming, we know and enjoy, though feebly, through the power of the Holy Ghost, the affections of His heart, which properly belong to that unspeakably blessed, and eternally established relationship.
Israel’s position, in the Canticles, as brought out by the Spirit of prophecy, comes far short of this. There is no question, however, of the purification of the conscience. Pardon and justification are not touched upon. It is more a question of the heart — of the creating, forming, and drawing out of the affections for the Person of the Beloved. The knowledge of Himself, and the certainty of relationship, are not yet fully entered into, or enjoyed; and these are the very things which the heart that loves so earnestly desires and looks forward to. The Bridegroom, of course, knows the relation in which He stands to her, whom He calls, “My sister, my spouse.” Hence the wonderful unfolding of His heart directly to herself, that she may know the purposes of His love. He assures her, and reassures her, of her beauty, value, and preciousness in His sight. And even when she has failed through forgetfulness of Him and His love; He meets her with an affection that cannot be turned away from its object. Thus her heart is exercised through the manifestation of His love, grace, tenderness, and kindness; her affections are thereby deepened, He is exalted above all others in her eyes, and appreciated as the “chiefest among ten thousand....... yea, the altogether lovely.” Her heart is thus gradually formed for Himself, and that by the revelation of His. The forty-fifth psalm is the celebration of this blessed result. There, the remnant — the Jews — are greeted as the “fellows” of the King, and Jerusalem as “the queen in gold of Ophir.” The nations now honor her with their presents, and entreat her favor she is now in the closest relationship with the King; and received into the ivory palaces. But we return to our text.
“Thou hast ravished my heart with one of thine eyes, with one chain of thy neck.” What the Lord here means by the words “one of thine eyes, one chain of thy neck,” may be difficult to determine. He may refer to His appreciation of each single grace, and each spiritual ornament in the believer; or, to His delight in each believer, individually, as well as in His people collectively. The least of all saints can never be overlooked by Him, or undistinguished from others, either in time or in eternity. We are loved as individuals, saved and glorified as individuals. This truth is clearly taught in Luke 15, and John also speaks much of our individual blessing, the family of God being his principal theme, as the Church of God is Paul’s, and the wilderness journey Peter’s, yet it is Paul who says, “who loved me, and gave himself for me.” Paul here speaks as if he were the only one that Christ loved and died for. Faith appropriates what grace reveals. It is only in this way that the heart enjoys the revelations of grace. Understandest thou this, Ο my soul? It is all important. This is the province of faith alone. It makes the blessing, however great, personal. No matter what grace reveals in Christ, as the children’s portion, faith is sure to say, “It is mine.”
But in our happy homo above, not only shall we be known personally to the blessed Lord, but to each other. Peter seems to have had no difficulty in recognizing, on the Mount of transfiguration, which was Moses, and which was Elias. So must it be in the resurrection state, where all is perfection. A thorough distinction of persons will be manifest there. Paul will never be taken for Peter, nor Peter for Paul; and each will have his own crown arid glory. Blessed, yet solemn thought! each saint will have his own crown. All will be known there for what they are in the estimation of the Lord. Yet all will be perfect, all happy, all in the full joy of the Lord, and all shining brightly in His glorious image, which all shall then perfectly bear.
“How fair is thy love, my sister, my spouse!” Were our meditations on the Lord’s appreciation of our love, more deep, earnest, and simple, we should be more undivided in heart for Him. Love begets love. It is the fire I sit at that warms me. The nearer the fire the warmer I am. The nearer I am to the heart of Christ, the warmer will be my own, and the more intense the flame of love to Him. As well might I think of getting warmed by going out to the garden and looking at the snow, as getting more love to Christ by looking to myself, thinking of myself, and trying to increase my love for Him. But, somehow, many say, I do not grow in love to Him, and in appreciation of His love to me, and I do desire to feel more love to Him. Well, then, if it is the fire I sit at that warms me, it is also the food I eat that satisfies me. Let thy soul then feed on Christ. And a rich repast thou wilt find in this wonderful chapter. Meditate thereon. It will bear being studied, word by word. And oh! think of the heart that each word flows from. Unbelief lets the words of Christ go for nothing, faith feeds on them. But be sure and rise in thy meditations to the heart whence they flow. Ever study His words in fellowship with Himself. Beware of separating the word from the Person of Christ. Thus shall thy love increase, and thy practical conformity to Himself grow exceedingly.
To know how highly He values our love, should lead us to the contemplation of that which will nourish and strengthen it. “How fair is thy love, my sister, my spouse! How much better is thy love than wine! and the smell of thine ointments than all spices.” If such revelations of His love win us not, what will? There is no wine, no joy of earth, so pleasant to Him, as the love of His spouse. No odor so sweet, as the smell of her ointments. He tells her they surpassed “all spices.” The hospitalities of the self-righteous Jew were nothing to Him, compared with the love of the fallen one at His feet. But such fruit of the Spirit will only grow in the light of His presence. Plants never grow well in the dark. They may produce a few pale, sickly leaves, but that will be all. Fruit and fragrance will only be found when the plant has the full benefit of the light of heaven. “I am the light of the world,” says Christ, “he that followeth me shall not walk in darkness, but shall have the light of life.” “He that abideth in me, and I in him, the same bringeth forth much fruit ï for without me, ye can do nothing.” John 8:12; 15:512Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. (John 8:12)
5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:5).
The honeycomb must first be filled by patient industry before it drops. The honey must be gathered from every flower. Such should be the habit of the Christian; learning something from almost everything. Bat, alas, we too much resemble the butterfly, and too little the bee. The former may be seen hovering over the flower for a little, then flying off without tasting its sweetness, while the latter fastens down upon it, and sucks the honey out of it. Thus her storehouse is filled by little and little. The word must be carefully studied, and the heart well stored, before the word suited for the occasion lies ready under our tongue. As the fruit of the Spirit, the Lord is refreshed and delighted in finding it so. “Thy lips, Ο 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.” The dropping of the honeycomb may suggest the idea of a thoughtful selection, in contrast with “the multitude of words” spoken of in Proverbs. Words are like seeds, they germinate, and bear fruit; whether they be sharp and bitter, or good and wholesome words. How important then, to sow good seed. If we sow tares we cannot reap wheat; and if we sow wheat we shall never need to reap tares. “For whatsoever a man soweth, that shall he also reap.” Oh! to be ever dropping the words of kindness, gentleness, meekness, truth, faith, hope and charity. What is purer than milk? What is sweeter than honey? What more nourishing than the one? What more healing than the other? The blessed Lord owns us in the Spirit, and not in the flesh, and here speaks of the precious fruits of the Spirit which are so delightful to Him. Into His own lips, “grace is poured,” and all His “garments smell of myrrh, aloes, and cassia, out of the ivory palaces.” And He finds, to His supreme delight, in His beloved spouse, the perfect answer to Himself. “Grace for grace”— grace answering to grace, which is sweeter fair to His heart, than all the productions of nature. When the hills and valleys of Canaan, so redolent with “all spices,” and “flowing with milk and honey,” shall have passed away, the, loved one before Him shall abide in His presence, with increasing freshness and fragrance forever and ever.
“Songs of praise
Blending in theme with angel harmonies,
And earnest pleadings for a holier state,
And lowly mournings of humility,
And longings for Thy coming — for Thyself —
Have never yet been silent in Thy Church:
But faint, alas! and feeble are the sounds;
Lord, magnify Thy grace, and make us more
What in Thy mercy we are made at all!
Make Thy word sweetness to our inmost souls —
Open our mouths, and let it thence distil,
That all may know Thee, love Thee, and adore!
Be as the dew unto Thine Israel!
Clothe them with goodly raiment like Thine own —
Perfumed with such a fragrance from on high,
That none can come within their influence,
Without perceiving they have been with Thee,
And from Thy cedar-palaces received
Odors peculiar to those sacred heights,
Which from this lower world are separate!”