“I opened to my beloved; but my beloved had withdrawn himself, and was gone; my soul failed when he spake; I sought him, but I could not find him; I called him, but he gave me no answer.” Like Joseph of old, who sought, in many ways, to exercise the hearts of his brethren, because of their guilt concerning himself: so the true Joseph will deeply exercise the hearts of His brethren, the Jews, in the latter day, because of their condition before God. But Joseph did not love his brethren the less, because he allowed them to pass through a trying, sifting process. His heart was full and ready to burst forth in expressions of strongest affection when the right moment came. What a relief to him when the flood-gates were thrown open, and when the long pent-up love of his heart had a free course. So shall it be with the Lord and Israel, just before He reveals Himself in power and glory, for their complete deliverance, and the full manifestation of His love as their own Messiah.
The point of analogy, however, which is here so striking between Joseph and his brethren, and Christ and the Jews, completely fails when applied to Israel and the Church of God. The common notion, that Christ sometimes withdraws Himself, or hides His face from Christians in order that He may try them and prove them, has no foundation in the Epistles. With the Jew, of course, under law, everything was different; God dwelt in the thick darkness — the way into the holiest of all was not yet made manifest — the perfect sacrifice had not been offered —the conscience of the Jew had not been perfectly purged, therefore he could not have full peace. But with Christians, the position of things is entirely changed. “The darkness is past, and the true light now shineth.” We are “accepted in the beloved.” Our sins, according to the judgment of God, were all, and forever, put away by the one offering of Christ. When God’s full judgment against sin was expressed on the cross, the veil was rent, and the way into the holiest of all was laid open. We, dead in sin; and Christ, dead for sin, were quickened together, raised up together, and seated together in heavenly places; God having forgiven all our trespasses. There can be no veil between God and Christ in glory, and we being in Christ, all perfect before the face of God, there can be no veil between God and us. And, moreover, the Holy Ghost has come down as the witness and power of our present oneness with the risen and exalted Christ, and to give us, by His indwelling, the conscious enjoyment of our place and portion with Christ, in the presence of God. The very thought of the Lord hiding his face from those who are in the full light of God with Himself, and as Himself, is surely utterly foreign to the whole doctrine of Scripture, about the Church. True —alas, how true — we may forget how richly we are blessed in Christ Jesus — we may forget that we are associated with Him as risen from the dead, and gone up on high — we may forget that His life is curs, and that His delights should be ours also; and forgetting these things, we may get away from Him, and sin against Him. And no sin, let us remember, can be so hateful to God, as the sin of Christians; and that, just because we are brought so near to Himself. But, alas, we must be away from Him when we fall into sin; none of us could sin in His presence. There, it is hateful to us, and we have power over it.
So dignified is the manner of the Holy Ghost, when referring to this subject, that He barely admits the possibility of the Christian sinning. “If,” He says, only the possibility of such a thing is supposed. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only; but also for the whole world.” (1 John 2:1,1My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1) 2.) Here we have divine provision for all the need of our pilgrim path. The advocacy of Christ, founded on righteousness and propitiation, secures the cleansing away of our defilements, and maintains us spotless before the face of God. How opposed to this blessed truth is the common notion, that God sometimes hides his face behind a cloud, in order to test the faith and love of His children! We may fail to enjoy this blessed truth, or we may be ignorant of it, but the truth of God remains unchangeably the same; and the position of the Church, before Him, in Christ, is as unchangeable as the truth that reveals it.
Now, if we turn from the Church to Israel as such, we find, not analogy, but the contrast to all this wondrous grace. For although, “at the time of the end,” the remnant are looking for the Messiah, and longing for Him with true affection; they are still under law, and allowed to feel its pressure. Like the man slayer of old, they will be, as it were, in the city of refuge until a change in the priesthood takes place. (See Numb. 35) The appearing of the Lord’s anointed, in the exercise of His Melchisedec priesthood, will be the great antitype of that ancient law. A change in the priesthood, through death, brought liberty to those who were prisoners in the cities of refuge. “But after the death of the high priest the slayer shall return unto the land of his possession.” Israel, in the latter day, before the Lord appears, will pass through a deep, sifting work under law, as many scriptures clearly show. The solemn judgment of God against their sin of blood-guiltiness must be felt and owned in the conscience. And token He appears, this blessed, though severe work will be deepened, but then it will be under grace. The following passage refers to this point. “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his own son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.” Read carefully Zech. 12, also 13 and 14.
But is it not truly beautiful, Ο my soul, to see the reality and fervor of affection, which “the blessed Lord has erected in the hearts of His people, even amidst all their sufferings. How sweetly the heart of the spouse breathes after her well-beloved! Indeed, this is the character of the Song of Solomon The Psalm give us more of the workings of conscience in the remnant, the Canticles, pre-eminently, the affections of the heart. This is the side which we have here, and a blessed side it is. Here we have the Bridegroom-love of Jesus manifested, and its sweet and touching reflection in the heart of His loving spouse. “My soul failed when he spake.” She could hear Him, but could not see Him, and her heart fainted within her, she had slighted Him in an evil hour, and being still on the ground of righteousness, He had withdrawn Himself, and was gone. But He loved her not the less because He did this. And if she felt keenly the hiding of His face, He felt it infinitely more. Never did the heart of Joseph burn with such an intense flame of love to his brethren, as when he was concealing himself from them. But a greater than Joseph is here! “Jesus Christ, the same yesterday, and today, and forever.” And mark, it does not read — God is the same yesterday, today, and forever; of course He is that; but it is of “Jesus Christ,” Savior and Bridegroom, that the passage affirms, He never changes. Learn then, Ο my soul, to confide in Him. Never doubt His love, whatever appearances may be, or distrust His grace; grace can never, never fail.
The scene which follows is a painful one. She is out of communion, and all is in confusion. The very energy and ardor of her love, bring her into all sorts of trouble. She exposes herself, as it were, to the taunts of professors inside, and to the rough treatment of the world outside. Everything for the moment is out of place as to her ways, but her heart is right in the main, and true to her Lord. “I charge you, Ο daughters of Jerusalem, if ye find my beloved, that ye tell him, I am sick of love.” Oh! bow few of us could say, “I am sick of love.” How seldom we expose ourselves to persecution through the fervor of our affections! May we know more of the communion which causeth the heart to burn, and the words to flow in living testimony for our absent Lord!
To those who know the Lord I speak,
Is my Beloved near?
The Bridegroom of my soul I seek,
Oh! when will He appear?
“What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?” What more grateful to the heart than to know that we ax fairer than all others to the one we love best? To be well assured that this is His mind, gives sweet contentment to the soul. It is also very pleasant to hear that others, who might have been filled with jealousy, speak of us, and to us, just like Himself. Nothing beyond this can be desired.
Well, so shall it be ere long with the daughter of Zion — the fair spouse of the true King Solomon. When brought into full blessing under the Messiah, and highly honored by Him, all then will gladly address her, “Ο thou fairest among women.” The “daughters of Jerusalem” may represent in this scene the cities of Judah, which will have a subordinate place to Jerusalem, in the day of her coining glory; though, still in the same circle of blessing. Jerusalem and the Jews will then have the chief place of honor and glory in the earth; and all nations shall then court their favor, and seek the shelter of their wing. “Thus saith the Lord of hosts; in those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you.” (Zech. 8:2323Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:23);) Clearly, this is still future. But further, the Spirit of prophecy, speaking of the restoration of the children of Zion, says, “ And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me.” Isa. 49:2323And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. (Isaiah 49:23).
What a change for the Jew when this takes place! What a blessed change for that long down-trodden people! What a history is theirs! at least if we embrace the past, present, and future. “Go, ye swift messengers,” says the prophet, “to a nation scattered and peeled, to a people terrible from their beginning hitherto, a nation meted out and trodden down, whose land the rivers have spoiled.” But now, all is happily changed. Under the figure of a Bride, loved, admired, and delighted in, the remnant of Judah is spoken of. The blessed Lord Himself — the spared remnant of the other tribes — and all the Gentiles, admire her peerless beauty. “Ο thou fairest among women.” Thus shall it be in that day with the entire nation — the ten tribes and the two. They shall all be gathered to their own land, and each tribe to its own lot.
In answer to the inquiry of the daughters of Jerusalem, “What is thy beloved more than another beloved, that thou dost so charge us?” she immediately replies, and gives a full length portrait of her well-beloved. And there is all that sharpness in the outline, and minuteness in the detail, which strong and mingled passion alone could give. Her strong affection is made doubly strong through self-reproach. Her recollection of Him is vivified through having slighted Him; and all her feelings are intensified through not finding Him. In this state of mind she portrays Him to the daughters of Jerusalem from head to foot. Oh! to be ready — always ready, on the spur of the moment, to speak of Jesus! She needed no time for pre-meditation. She asks for none. Delighted with the opportunity, all she wanted was the listening ear, and the believing heart. Like the woman at the well of Sychar, her own heart was overflowing. Her love had grown, through disappointment, into a passion. It is relief to her heart to speak of Him. She could not help being eloquent. Love is the best gift of the evangelist — love to the Savior — love to the sinner. But when that love rises into a passion, there must be true, burning eloquence. Never, never, Ο my soul, be content with less than this. Love to the Savior — love for souls is good, but the evangelist needs more. Seek that thy love may rise into a fervent flame. The work demands it. Art thou an evangelist? Let everything that would hinder thy work be consumed on the altar of entire consecration. Preaching is not teaching remember, neither is teaching preaching. Appeal to souls, plead with them, lay hold on them, agonize for them. It is a matter of life or death — of ineffable, eternal blessedness; or unutterable, eternal woe. Realize the future in the present, and raise a cry to the God of all grace, that not one soul may go away unimpressed, unblest, unsaved.
More temperate hearts, and wiser too, it may be, in many things, may say, “There is much of nature in such zeal, and not a little unbelief; remember, the work is the Lord’s.” Fully admit thine own failure, and that the work is God’s from first to last; but let nothing slacken thy zeal, or damp thy energy. May the flame of thy love be unquenchable, Oh! be in earnest; heaven is in earnest, hell is in earnest, and be thou in deep, deep earnest. The Master wept over a city, thou hast a world to weep over. Love with His love, and let his tears flow through thine eyes.
Oh! speak of Jesus — of that love
Passing all bounds of human thought,
Which made him quit His throne above,
With God-like deep compassion fraught,
To save from death our ruined race,
Our guilt to purge, our path to trace.
Oh! speak of Jesus — of His death,
For sinners such as me He died.
“‘Tis finished,” with His latest breath,
The Lord, Jehovah Jesus, cried.
That death of shame and agony
Opened the way of life to me.
“My beloved is white and ruddy; the chiefest among ten thousand” It is said of David that he was “ ruddy, and of a fair countenance.” Referring, no doubt, to his youthful bloom and beauty. But in the description here given of the True David, the spotless purity of His Person, and the character of His sacrifice, may be referred to by the Spirit of prophecy. These are significant words — “white and ruddy.” The Holy Spirit delights to set forth, whether in type or allegory, the glories of His Person, and the infinite value of His blood. “Can you tell me of anything that is whiter than snow?” inquired one, who was addressing a Sunday school. “The soul that has been washed in the blood of Jesus,” was the satisfactory answer of a little girl. But, oh, if a brand plucked from the fire, blackened and consumed, as it were, by sin, can thus be made whiter than snow — pure as the light of heaven, in virtue of that most precious blood; what, we may ask, must be the essential holiness, and infinite dignity of Him, by whose blood-shedding this marvelous work is accomplished! Yes, indeed, one soul thus blest would prove the wondrous efficacy of the sacrifice; but what wilt thou say, my soul, when in heaven thou beholdest myriads upon myriads of ransomed souls, singing the song that is ever new, “ Unto him that loved us, and washed us from our sins in his own blood; and bath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen.” Oh! what exalted, adoring thoughts we shall then have of the once lowly Son of Man, but now highly exalted Christ of God!
What thou shalt then see with thine eyes, my soul, thou art now to believe with thine heart. Ο meditate upon it, glory in the truth; “My beloved is white and ruddy; the chiefest among ten thousand.” What so “white” — so clean — so holy, as the blessed Person of the Son of Man — Jehovah — Jesus — the root and the offspring of David? What so “ruddy” as the blood that flowed from His immaculate veins on Calvary? Who, Ο who, is worthy to be the Chieftain of all God’s hosts, save the Captain of our salvation?
“Oh! chiefest of ten thousand, who like thee,
Who, Lord, among the mighty may compare
With thee, the standard-bearer of the host.”
Thus to know Jesus is present salvation, peace, and happiness. To know that my sins are blotted out by these “ruddy” drops — yes, blotted out, I say blotted out forever, is perfect blessedness. They have no existence now before God, the Judge of sin. Pardoned I am — I know I am, God says it. But to know that thy sins are blotted out is a deeper thought still. Christ abolished sin by the sacrifice of Himself. Like the pebble that has been cast into the depths of the sea, our sins are untraceable — they are buried in the deep waters of God’s forgetfulness. And God has been so glorified in the work of His blessed Son, that it is now a righteous thing with God, as well as gracious, to bless all who believe in Jesus. He can now indulge His love, by meeting in grace the chief of sinners, who bows to the name of the once lowly, but now exalted’ Son of Man.