VERSE I. " Behold, thou art fair, my love, behold thou art fair, thou hast dove's eyes within thy locks; thy hair is as a flock of goats that appear from mount Gilead." When the woman touched the hem of the Redeemer's garment, the virtue that was in Him flowed out to her. (Mark 5) The finger of faith only touched the border of His garment, but it touched the secret spring of His heart, which faith only can reach. All the treasures of that heart were thrown open to faith. Her case was " immediately " and perfectly met. The fountain of her disease was dried up, and all the streams cut off. " She felt in her body that she was healed of that plague." Yet she was without peace or rest of soul, to say nothing of joy. She fell at the feet of Jesus, " fearing and trembling." Here, O my soul, pause a little, meditate, in the solitude of the sanctuary, on this instructive scene.
Is it possible, I ask, that all the virtue that is in the blessed Lord may be possessed by a believer, and yet that believer be a stranger to peace? So it was with this dear woman before us whose faith was great. And so it is, alas! with thousands of the Lord's dear people now. Herein is a mystery unto many. How is it to be accounted for? The case of the woman is plain enough; and also gives the explanation of every other case. Although she had received for her need all the virtue that was in Him, she was still a stranger to the thoughts of His heart towards her. She needed the revelation of His heart to herself, to give her full peace in His presence. What she wanted was the knowledge of what He thought about herself. And that is what every sinner needs, as well as the woman. He withholds nothing from the touch of faith. The first touch of faith secures for the soul all that He is Himself, and all that He has to bestow. But full repose of soul is only found in knowing the heart that surrendered all to win us for Himself. Then, but not till then, shall we be in the full repose of His love. Oh, to know His own thoughts about us! Oh, to know His love for us! " He loved me and gave himself for me," are the highest notes we shall ever sing.
But, one glance more at this blessed scene before leaving it. Only watch, for a moment, the outgoings of the Savior's love, to this poor woman. Oh! who can understand the love that breathes in these words? "And he looked round about to see her that had done this thing." What love! His heart rejoices! He has gained His prize! From all eternity He had looked forward to that happy moment. The works of Satan are destroyed, God is glorified-grace shines, and faith triumphs.
But His eyes must rest upon her. "Where is the one that has done this thing?" With what interest His eyes behold her! And now He reveals Himself to her heart, and fills her soul with the peace and joy of His salvation. " Daughter " -nearest and dearest of kindred-tenderest of human ties-thy faith hath made thee whole; go in peace, and be whole of thy plague.
These reflections have been suggested while meditating on the first seven verses of this wonderful chapter. Here, the Beloved reveals to His loved one, in a remarkable way, the thoughts of His heart about herself-about her matchless beauty in His sight. Oh! for a circumcised ear and heart, to receive and retain forever the words He has chosen to express His admiration of His bride. He sits, as it were, and gazes with enraptured delight on each feature of His fair and beautiful spouse. He then speaks plainly to herself of His admiring love. " Thou hast ravished my heart, my sister, my spouse." Such praise from man would be most injurious, but when it comes from His lips, it only deepens our humility, and makes us more like Himself. It fills the soul with a calm and peaceful joy; it unites us more closely to His heart, and transforms us more into His image. It is the blessed foundation of closest fellowship.
After assuring her heart, in general terms, that she is " fair " in His sight, He enumerates seven distinct features, which He has been contemplating separately, and minutely, with great delight. The eyes, the hair, the teeth, the lips, the temples, the neck, and the breasts. Each feature being perfect in itself, He sees in her the assemblage of perfection and beauty. " Thou art all fair, my love, there is no spot in thee." The minuteness of the inspection manifests the boundless interest and delight He has in her. The number seven, too, gives the idea of fullness and completeness. But need we wonder? " The beauty of the Lord our God is upon us." In all parts and proportions, the believer is perfect in Christ's perfectness, and comely in His comeliness. He has put away all that was ours, and given us all that is His own. Hence we are exhorted to put off the old man, and to put on the new man, which after God is created in righteousness and true holiness. (Eph. 4:22, 23, 2422That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23And be renewed in the spirit of your mind; 24And that ye put on the new man, which after God is created in righteousness and true holiness. (Ephesians 4:22‑24).) We will now briefly glance at the seven features separately.
"Thou hast doves' eyes, within thy locks." The dove was ceremonially clean. It only, of all the feathered tribe, was offered in sacrifice on God's altar. (See Meditations, chap. 1, p. 66.) It is the understood emblem of humility, chastity, and harmlessness. " Thou hast doves' eyes." The eye is a term often used in scripture for spiritual light and understanding. " If therefore thine eye be single thy whole body shall be full of light." But there is one peculiarity about the dove's eyes which may be designed to teach the believer a needed lesson. It has a wonderful power of distant vision. It is supposed to see, from an immense distance, its own dovecot. Having been taken far from home, it may be seen when liberated from its cage, ascending very high—-steadying itself in the air, until it has discovered its way back: then it flies straight and rapidly home. Oh! for this power of distant and heavenly vision, that, having seen by faith the risen Jesus, we may forget the things that are behind, and press on to those that are before. Christ, Himself, is the Christian's mark-but the "mark " must be seen, before we can take our aim. First, fix thine eye, O my soul, on the risen, exalted Man in glory. Then, " press toward the mark for the prize of the high calling of God in Christ Jesus." (Philippians The similitude is easily understood-is it true of thee, my soul? This is the question, what is thine aim? what is thy course? what is thy progress? Observe, the beautiful, bright eye of the bride, glancing through her flowing tresses, meets the admiring eye of the Beloved, and ravishes His heart, " Thou hast doves' eyes within thy locks." Her locks soften their brightness.
" Thine are the locks, of which each single hair
Draws nourishment distinctly, and has root
In Him, the Head; of which not e'en the least
Can e'er be injured, to that Head unknown;
Thine are the congregated ringlets, diverse each
In form or fullness, yet containing each
Units all separable: vital all
And individual, howe'er amassed
In throngs collective, and those throngs themselves
Parts of a whole in fellowship with Christ,
Round whom His people cluster; and from whom
Derive those eyes of dove-like gentleness,
That look benignant on the world around."
" Thy hair is as a flock of goats, that appear from mount Gilead." The comparison here, may be to the long, glossy hair of the goats that graze on Mount Gilead, and to the circumstance of their appearance as a flock, or one united company, feeding on the rich pastures of the high places. The effect to the eye must have been profusion in each, and unity in the whole. " Long hair," the apostle tells us, is the covering and glory of the woman. (1 Cor. 11:1515But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. (1 Corinthians 11:15).)
- But may there not also be a reference, in this comparison, to the long hair of the Nazarite, which was the type of power in the Spirit? Samson's great strength lay in his seven locks. They were the symbol of his unbroken vow-of his consecration to God. Every believer is a Nazarite to God, in Christ, and ought to be one in practice. " I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come." (Luke 22:1818For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. (Luke 22:18).) This is the Nazarite vow of the blessed Lord; and every believer, being one with Christ, is under His vow. Herein lies the believer's strength, namely, in separation according
to the law of the Nazarite. While Samson's seven locks were unshorn, the enemy could gain no advantage over him. The Spirit remained in power with him, so long as he kept the secret of his communion with God. But alas, alas, how difficult for a Nazarite to retain his locks in the lap of Delilah! Alas, alas, that the foul fingers of a harlot should ever touch the locks of God's Nazarite! Seek, then, O my soul, by diligence, watchfulness and prayer, to live and walk, in separation from the world, in fellowship with Christ, and in the power of the Spirit; that thy locks may never be shorn, and that the secret of thy communion may never be broken.
"Thy teeth are like a flock of sheep that are even shorn, which came up from the washing whereof every one bear twins, and none is barren among them.' Here the comparison fitly represents every point of the feature with great perfection. In the sheep, even shorn, we have the encumbrance of nature removed-regularity, evenness. " Coming up from the washing "-cleanness, whiteness. They have been washed in the fountain that removes all uncleanness. The upper and under rows exactly correspond. They are " twins." " None is barren among them"-there is nothing wanting. The bride can now eat the bread of life-the old corn of the land. She is of full age. The risen, exalted, glorified, and coming Messiah is the food and nourishment of her soul. In the Lord's sight there is evenness, purity, fruitfulness, nothing lacking in the one He loves. What a mercy it is so, and that He tells us Himself, that it is so! " Bless the Lord, O my soul; and all that is within me, bless his holy name."
"Thy lips are like a thread of scarlet, and thy speech is comely." As the river of God's grace which flows through this world is deeply tinged with the blood of the cross, so should the conversation of the believer be. " I determined," says Paul, " not to know anything among you save Jesus Christ and him crucified "; and again, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." (1 Cor. 2:22For I determined not to know any thing among you, save Jesus Christ, and him crucified. (1 Corinthians 2:2); Gal. 5:1414For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. (Galatians 5:14).) Observe carefully, O my soul, the significance of this feature in holy scripture. And, oh! may a deep scarlet line thread its way through all thy conversation; so shall thy " speech be comely " to thy well-beloved.
Nothing could lie more loathsome to the eye than the lips of the leper; such are the lips of nature to God. Leprosy is typical of the sin of our nature. The leper was to " put a covering upon his upper lip, and cry, unclean, unclean,.... he shall dwell alone; outside the camp shall his habitation be.' (Lev. 14) Such, alas, is the representation of man's sad moral condition before God, however fragrant the lips, or comely the speech, to our common nature. But oh, how changed when washed in the blood of the Lamb; in place of the white scaly lips of the leper, there is the pure, deep scarlet color of the pardoned, healed, and purified believer. " And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. 6:22Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? (1 Corinthians 6:2).)
When Isaiah saw the glory of the Lord in vision, he was brought to see himself, morally, as a leper, and exclaimed, " Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips: and thine iniquity is taken away, and thy sin purged." (Isa. 6)
The bright scarlet thread that was bound in the window of Rahab, invites thy meditations. It speaks loudly, and distinctly, of the power of the blood of Christ; but, for the present, it may be left. More than ever, O my soul, let thy lips be preserved from everything that would mar their living freshness to the eye of Jesus, and also, in the sight of others. " Let your speech," says the apostle, " be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." (Col. 4:66Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Colossians 4:6).)
"Thy temples are like a piece of a pomegranate within thy locks." The heart of the pomegranate is chosen to represent the temples of the bride. " A piece," or broken part, " of a pomegranate " is the emblem. The fruit is said to be delicious to the taste; and when thus broken it presents a bright red color, mingled with white. This comparison, I suppose, gives us the idea of modesty, shamefacedness, or blushing. Blessed change for the house of Jacob, whom the spouse represents. There was a time when the Lord had to say, of His ancient people; " I know that thou art obstinate, and thy neck is an iron sinew, 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).) What a change, now! What has grace wrought! Now, the Lord sees in His loved one the perfection of meekness and lowly grace. Even her blushing temples are hidden by her flowing tresses. " Thy temples are like a piece of a pomegranate within thy locks." What sayest thou to this feature, my soul? Meditate thereon, and pray that thine adorning may " be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, -which is in the sight of God of great price." (1 Pet. 3:44But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. (1 Peter 3:4).)
"Thy neck is like the tower of David, builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men." The armory of David was adorned with the trophies of his victories. He was a mighty man of war. The Lord delivered him out of the hand of all his enemies, and out of the hand of Saul. He subdued his enemies on all sides, and paved the way for the reign of peace, under Solomon, his son. But what were these, compared with the victories of King Messiah? The entire book of God may be considered as the record of the victories of Christ. But the tower-like neck of the bride, adorned with many jewels, symbolizes the trophies He has won within the land of Judah. We read of Israel as a stiff-necked people-as wreathed about the neck with the yoke of transgression-and as walking wantonly with stretched forth necks. Such illustrations represent a sad moral condition. But now, through the Lord's grace, the change is complete -the triumphs of His love are perfect. The yoke of transgression is broken from off the neck of the daughter of Zion. In place of being obstinate as an iron sinew, it is graceful, beautiful, and stately, like the tower of David. "Awake, awake, put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem.... Loose thyself from the bands of thy neck, O captive daughter of Zion." (Isa. 52 I, 2.) And now the Lord delights to contemplate this beautiful feature of His bride-graced with many chains of honor; " Meet for the necks of them that take the spoil." The holy liberty, and perfect happiness of His people will commemorate forever the victories of His love.
"Thy two breasts are like two young roes that are twins, which feed among the lilies." This beautiful feature, the seventh in number, is the emblem, first, of moral development-the formation of the heart for Christ-the affections drawn out to Him; second, of nourishment-the means of growth and blessing to others. The contrast between the spouse and "the little sister," of chapter viii. 8, is marked and instructive. " We have a little sister, and she hath no breasts." It is thought, by some, that the perfect development of the bride, and its absence in " the little sister," represent the moral condition of Judah and Ephraim, or the two tribes and the ten. When the twelve are restored, the difference will be manifest. Nevertheless, the ten tribes will enjoy the blessed results of what has been done. Ephraim, however, will be a stranger to those deep exercises of heart, through which Judah has passed, in connection with the Messiah; and, consequently, to the moral development which these experiences give. It was after the captivity of the ten tribes, that Christ appeared and was rejected and crucified. And before His gathering of them out of all countries to bring them into their own land is completed, He will have made Himself known to Judah, as coming again in power and glory. The remnant, when the Messiah returns, will be chiefly- composed of the tribe of Judah. The twin roes may represent unity of mind and heart in restored Israel, towards their long-looked for Messiah. In feeding "among the lilies " they now find their delight, where He finds His. "He feedeth among the lilies." The heart is drawn out, and the affections are formed for Christ, through the manifestation of Himself to us, by the Holy Spirit. Oh! that our hearts-my heart -may desire this, more and more, that there may be a more perfect development of His love there.
Judah will thus become the means of nourishment and blessing, not only to the ten tribes, but to all the nations of earth. " Rejoice, ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her: that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled on her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem." (Isa. 66:10-1310Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: 11That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. 12For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. 13As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. (Isaiah 66:10‑13).)
The Bridegroom, having thus surveyed, with great delight, the faultless beauty of His bride, proposes to retire to his favorite scenes of resort -the mountain of myrrh, and the hill of frankincense. It would appear that she accompanies Him on this occasion. But whether she goes with Him or remains behind, He drops into her heart this blessed word, " Thou art all fair, my love; there is no spot in thee."
" Thy warfare is accomplished. Christ has died!
Thy sins, though scarlet, have been covered o'er
With His free pardon and His snow-white robes;
Cast into ocean is thy hated guilt;
Abhorring evil, cleaving unto good,
Lo I thou art fair I there is no spot in thee!"
Verse 8. "Come with me from Lebanon, my spouse, with me from Lebanon: look from the to of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards." We may sometimes, in our thoughtless wanderings, be much nearer the "lions' dens" than we are aware of; yet wholly unconscious of our danger. Under the attractions of nature may be concealed our deadliest foes. We associate with " Lebanon," as a type, our highest thoughts of earthly exaltation. But there, that which is so fascinating to the outward eye, so charming to the senses, shelters the devouring lion and the cruel leopard. Its very luxuriance and beauty afford a covert for the enemy. The traveler, delighted beyond measure with the gorgeous scenery of Lebanon and Hermon, may be enticed to linger until it be too late to get safely to the plain. His danger thereby would be imminent, unless he had a good and faithful guide.
Here, O my soul, thou wilt do well to pause a little. Bear in mind, that the fairest scenes of earth are infested by enemies more subtle and dangerous than the lions and leopards of Lebanon.
Ponder the paths of thy feet. What of thy proneness to wander, to linger amidst the attractions of the scene around? Learn to know thine own weakness, thine own tendencies. Some of the Lord's people, thou mayest have observed, are drawn aside by conformity to the world; others, by reading books which fascinate the mind, but dry tip the soul; and not a few, alas, are ensnared by following their own will, and the way that seems right in their own eyes. But they all alike lead to the " lions' dens, the mountains of the leopards," or, to scenes and occupations of imminent danger to the soul. There is one eye, and only one, that can detect the snare; one voice, and only one, that can withdraw the heart from the place of peril. " From the top of Amana, from the top of Shenir and Hermon," divine love would say, " Look unto me." Thus shall the world, as it were, underneath and unseen, be under thy feet. " Amana," observe, signifies truth, integrity. From truth's point of view, keep looking for thy Lord's return.
Nothing can be more beautiful and touching than the way the blessed Lord here seeks to call His bride away from the scene of danger. " Come with me," are His words of matchless tenderness. He does not say, " Go! make haste, away, danger is near, thou are on the verge of the lions' dens." Oh, no, but, " Come!" " Come with me from Lebanon, my spouse, with me from Lebanon." He seeks to wean her heart away from Lebanon, the place of earthly delights, but of spiritual danger. What ineffable grace there is in the word " Come! " The whole sentence breathes the tenderest sympathies, the deepest solicitudes of His heart. How much sweeter to the ear is " Come," than " Go." There is fellowship in the one, there is separation in the other.
" Come thou and all thy house into the ark," said the Lord to Noah. He did not say, " Go thou," but " Come thou." The Lord, in grace, entered the ark before His servant, and, being there, He could say " Come "; and in this way the man of faith was assured that the Lord was with him in the ark of Salvation. What a comfort to know that the Lord is with us in the ship, however much it may be tossed by the troubled waters! But further, to the rebellious house of Israel he says, " Come now, and let us reason together, saith the Lord." (Isa. 1:1818Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah 1:18).) Mark also the gracious manner of His reasoning. When the invitation " Come " is obeyed, He puzzles them not with arguments, but sweetly says, " Though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool." Blessed way of reasoning for a guilty sinner only the Lord can reason thus. The same grace, blessed be his name, we have displayed to the whole world, in that word of widest invitation: " Come unto me, all ye that labor and are heavy laden, and I will give you rest." No sooner is the word here proclaimed, believed, than the rest is secured. " I will give you rest "-rest from the burden of sin-rest from your own fruitless efforts-rest with myself in the paradise of God. Blessed Lord! would that that precious " Come " were more appreciated by those still at a distance. But the glory and the praise of the grace is thine. Once more: who has failed to admire the beautiful wind-up of holy scripture with its many " Comes "? " And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17).)
But there are other two words in the Bridegroom's loving call, from which the heart may drink in the deepest joy, " With me." " Come with me." Could words possibly be found, better fitted to remove fear, and to fill the heart with confidence, whatever the circumstances might be? Impossible If we have heard the lion's roar, and know that he is near, we may well be filled with alarm; for what power have we, in ourselves, to resist him? But these three words of matchless grace, " Come with me," contain everything that the heart needs. With Him she is perfectly safe, however extensive the range of mountains over which she has to pass, and whatever the danger may be. But mere escape from the lion's den, is the very least mercy these three words unfold. They express the delight He has in her company. Her presence is His joy. Wondrous-blessed truth! This is the richest thought of all. His delight in us; His desire to have us with Himself! Not, of course, that He is dependent on, or indebted to, the creature for His supreme delight, for he is God as well as man, and suffices for Himself. He is the independent-eternal, living One; the Jehovah Jesus. But, as Son of man, in wondrous grace and love, He has made us necessary to the full display of His glory, and His eternal delight. The church, which is His body, is His fullness. (Eph. 1:22, 2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23).) And to the daughter of Zion He also says, " Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house: so shall the King greatly desire thy beauty; for he is thy Lord; and worship thou him." (Psa. 45:10, 1110Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. (Psalm 45:10‑11).)
This beautiful passage will be brought home to the heart of the spouse-the Jewish remnant-in divine power, when the Lord returns. He is seeking here, to turn away their thoughts and sympathies from the old Jewish order of things, " the father's house," that they may be entirely conformed to the new order of things, under the Messiah in His kingly glory. Israel's blessing will be on the earth, in Immanuel's land.
The Spirit of God has taken such pains to unfold this precious truth, " with Christ," that it may well invite thy meditations for a little while. It is established in the changeless purpose of God, and runs like a golden thread through every circumstance. " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. 8:3232He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:32).) What a thought! "All things.... with Christ " -in fellowship with Him. Health or sickness-poverty or riches, I am in each state with Him; and have Him in each state. According to the apostle's reasoning, the greater includes the lesser, and the lesser is possessed and enjoyed with the greater.
Should the Christian be so reduced in circumstances, as that a dry crust and a cup of cold water were his richest repast, yet ye could triumphantly say, such as it is, I have it with Christ, and Christ, with it. From the lowest condition on earth to the highest pinnacle in glory, we have all with Christ, and our. richest blessing is to be one with Him. So wondrous-so real-so perfect, is our oneness with Christ, the church's Head, that the apostle says, " I am crucified with Christ." And of all Christians he says, "Knowing this, that our old man is crucified with him." And in different parts of scripture, he speaks of it under seven distinct aspects, which give us the idea of divine completeness. I. We are crucified together. 2. Quickened together. 3. Raised up together. 4. Seated together. 5. Heirs together. 6. Sufferers together. 7. Glorified together. And so precious to the heart of Jesus is this oneness, or identity of the church with Himself, that in each place where our future state is spoken of in scripture, it is defined as being with Christ. " To-day shalt thou be with me in paradise." "Absent from the body, present with the Lord." "Having a desire to depart and to be with Christ, which is far better." "And so shall we ever be with the Lord." " In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." Amen! This is rest, perfect rest, to the heart forever. Refreshed, as if bathed in the ocean of His shore-less love, return to thy meditations on the beautiful Song of Songs, yet still to dwell on the volume of His heart, which only loves.
" Thy best repose on earth is broken still,
Thy " Lebanon " invaded and disturbed
By leopard-spotted, watching enemies,
By roaring lions seeking to destroy.
But come with Me in c2mmunings divine,
And I will lead thee where destroying beast
Nor noisome adversary can approach;
Where My redeemed, with everlasting songs
Triumphantly rejoicing, wave their palms
Of blood-bought victory around thy throne
In bliss unspeakable—where sin is not,
Nor death, nor change, nor anything but joy.
My spouse, My purchased, from Amana look,
From Shenir and from Hermon look afar
Fixed on the basis of the promises,
Be ever gazing on thy glorious rest."
Verses 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 smell of thine ointments than all spices! thy lips, O 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 be 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. (Isaiah 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 a 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 wouldst 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 canst 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 b 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 Solomon 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 prized 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 associations 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 canst 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 Song of Solomon 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 gloom 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 Song of Solomon 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 the 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 Song of Solomon 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." (I Cor. vi. 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 7:4848And he said unto her, Thy sins are forgiven. (Luke 7:48); 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 Song of Solomon 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 re-assures 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, of 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, O 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 home 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 and 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 shalt 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 he 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; 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. But, 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, O 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 far 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.
" 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!"
Verses 12-14. " A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes with all the chief spices." A few moments' 'meditation on the physical position and character of the land of Israel, will greatly help to the understanding of these beautiful and instructive comparisons. In the center of the habitable world the promised land is said to be situated, a chosen spot of great natural beauty and fruitfulness. It is also interesting to observe that the locality of the Jews is not the result of accident, but of divine arrangement. Hundreds of years before Israel had any national existence, " the Most High," in marking off the boundary lines of the different nations of the earth, reserved for His chosen people this central place.
The following passage clearly proves this important point. " When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance." (Deut. 32:8, 98When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9For the Lord's portion is his people; Jacob is the lot of his inheritance. (Deuteronomy 32:8‑9).) Much may be gathered from this interesting truth as to the place which Israel occupies in the thoughts and purposes of God. This central spot has already been the scene of events far surpassing all others in their importance and results; and it shall yet be the scene of events for which the heavens and the earth are waiting, and to which all scripture points. The prediction which appears only as a bud in Eden, shall be displayed in its full-blown glories in the promised land.
Through the failure of Israel, the land, we know, is now lying waste. It presents anything but the idea of a center; it is trodden underfoot of the Gentiles; but though it has long been like a wilderness, and the shadow of death, it will not always be so. The Lord of that once goodly land is now absent; He has gone to the " far country;" but He will return and take possession of His own. (Luke 19) " The land is mine; " saith the Lord; and, according to His original intention, it will become, in due time, the center of all nations-the glory of all lands-the praise of all people; and His beloved Jerusalem shall be the metropolis of the whole earth, and the center of blessing to all who dwell therein. The royal banner shall then float over its bulwarks, as the certain token that the " Nobleman " has returned-that the King of Nations is there.
From the top of Pisgah Moses was privileged to see this goodly land before he died. The Lord Himself showed it unto His servant Moses. What grace! What condescension! What an honor conferred on Moses! " I have caused thee to see it with thine eyes, but thou shalt not go over thither." (Deut. 34) He was permitted, before closing his eyes in death, to survey the future dwelling-place of the Lord's redeemed-to see its fertile valleys-its beautiful mountains-and its well-watered plains. In describing the country, under the guidance of the Spirit, he says, "For the Lord Thy God bringeth thee unto a good land, a land of brooks of waters, of fountains and depths that spring out of valleys and hills; a land of wheat and barley, and vines, and fig trees, and pomegranates; a land of oil, olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. (Deut. 8:7-97For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 9A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. (Deuteronomy 8:7‑9).)
From the rich and varied productions of the Holy Land, the comparisons of our text seem to be drawn. The spouse of the Lord is here likened to a " garden," an " orchard," " a fountain;" so replenished is she with all that is pleasant and fruitful to Him-so varied are the graces of the Holy Spirit in her-there is abundance for the heart of her Lord. " Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices." What a truth for thy meditations, O my soul; ponder it well! Look at its different parts. The " garden " may be celebrated for its choice collection of flowers, aromatic shrubs, and all pleasant plants; the "orchard," for all manner of trees, bearing precious fruit, and the " fountain," that which irrigates the whole scene. Every leaf is bedewed and moistened from the living fountain of waters. What a breadth and depth of thought this should give us, of what the people of God ought to be for Him, in this world! Like the choicest of gardens, compared with the barren " waste howling wilderness," should the people of the Lord be, in comparison with the people of the world. Well, how is it with thee, my soul? Is there freshness, growth, fruitfulness, in the things of the Lord? Can He come into the garden of thy heart, and eat His pleasant fruit? Known unto Him are all thy thoughts and ways.
But further observe, the delighted heart of the Bridegroom describes His spouse as, " A garden enclosed-a spring shut up-a fountain sealed." She is all, and only for Him. Her eyes wander not after another. She is perfectly content with her portion in her Well-beloved. Christ is enough. He is a complete covering to her eyes-the perfect filling up of her whole heart. No wishful, no inviting look is cast on any other. Contentment fills her soul. " I am my beloved's, and my beloved is mine: he feedeth among the lilies." The bloom, the fragrance, the fruit are for Him and Him alone. Her garden is closed against all others-the royal seal is affixed on the King's fountain; the living waters spring for Him alone. " Know that the Lord hath set apart him that is godly for himself." (Psa. 4:33But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him. (Psalm 4:3).) No stranger must be allowed to tamper with that on which the King's seal is affixed " Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let everyone that nameth the name of Christ depart from iniquity." (2 Tim. 2:1919Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. (2 Timothy 2:19).) " My son, give me thine heart," is a fair demand. Oh, hearken, my soul, to the voice of wisdom. When this demand is complied with, we can have no heart for the world. No man has two hearts; although, alas! we sometimes seem to have two. Let me watch against this. If the blessed Lord has my heart, I can have none for the world. A divided heart He cannot accept. Rather, let me say, Had I two, He should have then' both.
" Ah I in what rugged and neglected spots,
Passed over in thy culture, often grew,
Unnoticed and unknown to all but me,
The richest fruits-humility and love,
The Myrrh of penitent and contrite hearts,
The spices exquisite of trust and praise-
Grief was a wine-press forcing the rich juice
Of grapes I watched maturing from the bud;
Bruised, they gave forth the wine of thankful love;
Despised or disappointed, " IT IS WELL,"
Was all the sufferer's utterances. Drank I not
Holy enjoyment in those crushed-down saints?
Milk too, I tasted-many a tiny cup
Was filled to overflowing for my joy
With thoughts and promises of Holy Writ,
....My Father's word
Earnestly studied, carefully retained,
Believed, beloved, securely trusted in-
Rejoiced My spirit while supporting theirs."
The words " enclosed," " shut up," " sealed," forcibly suggest the thought of the believer's entire and well-defined separation from the world-like a piece of ground that has been reclaimed from the common around; well fenced, well planted, well cared for; and kept for the owner's especial use and pleasure. Though in the world, the Christian is not of the world. As Christ Himself says, " They are not of the world, even as I am not of the world." He is there as the servant of Christ, and should learn to do all things for Him. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." (Col. 3:1717And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (Colossians 3:17).) No matter what it is, from the smallest thing to the greatest, he is to do all as service to Christ. Will this be service to Christ? is the question. Not, merely, what harm is there in doing this or that? and then doing our own will in place of the Master's.
The apostle Paul could say, " For me to live is Christ." As if he had said, " For me to live, is to have Christ as my motive, Christ as my object, Christ as my strength, and Christ as my reward." This would be separation from the world, and yet rendering the best service possible in the world. When the eye is kept steadfastly fixed on the Person of the Beloved, the heart is kept full of Him-the conscience is clear-the judgment sound, and our service fruitful. The closer we are to the fountain-head ourselves, the surer we are to become the channels of blessing to others. Like the spring in the desert, or the river in the valley, it benefits the region around. If any man thirst," says Jesus, " let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" (John 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:37‑39).)
From the heart thus filled with Christ, through the indwelling of the Holy Ghost, a blessed testimony will be given to the risen and glorified Jesus. It should flow forth like " rivers of living water." For this testimony the believer is responsible to his absent Lord. " He that saith he abideth in him, ought himself also so to walk, even as he walked." (1 John 2:66He that saith he abideth in him ought himself also so to walk, even as he walked. (1 John 2:6).) Here we enter on the ground of true christian responsibility. Being a Christian, I am responsible to walk as one. Not that I may become one, bless the Lord! but because I am one. What a mercy! we are not responsible to gain a place in the divine favor. The blessed Jesus has accomplished this. But being, through His precious blood, in the place of perfect favor-perfect peace, joy, and acceptance, we ought to walk according to the position in which grace has set us. Being a child of God, I ought to walk as a child of God. And being a servant, I ought to walk as a servant.
Our responsibility as men-as children of the first Adam-was perfectly met by our blessed Lord when He died for us; and now, all our responsibility flows from our relationship to Christ -the last Adam, risen and glorified. " As my Father hath sent me, even so send I you." (John 20:2121Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. (John 20:21).) This commission, observe, was given by the risen Jesus to the disciples, not to the apostles only. And for this mission we must give an account to Him at last. Most solemn truth! But wholesome to be known and borne in mind. " Every one of us shall give account of himself to God." (Rom. 14:10-1210But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12So then every one of us shall give account of himself to God. (Romans 14:10‑12).) It may be well to make two or three remarks here with reference to the judgment seat of Christ, as we have found many souls confused and troubled on this subject.
In the first place, the person of the believer can never come into, judgment. He has " passed from death unto life." (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).) He is " justified from all things "; Christ was delivered for his offenses; and where are they? all gone, and gone forever. His name be praised! He was raised again for his justification; and what then? Being raised up together with Him, he is associated with a risen Christ, in his eternal life, and in His acceptance before God, " There is therefore now no condemnation to them which are in Christ Jesus." (Rom. 4; 5; 8) The believer himself, then, can never be brought into judgment. Besides, when he appears before the tribunal of Christ, he will be in his body of glory. He shall then be like the blessed Lord Himself. " Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21).) How far, how very far, this glorious truth removes all thought of judgment, as to the person of the believer, I need not say. He is glorified before he is called to the judgment-seat, and knows well that he is a co-heir with Christ, and in the same glory with Him.
Secondly. The sins and iniquities of the Christian can never be brought into judgment. Christ has already borne their judgment on the cross, and put them all away forever by the sacrifice of Himself. There will be no second judgment of the believer's sins. A full end has been made of all sins, confessed by us, and borne by Jesus. (Heb. 9; 1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9).) " Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." (1 Pet. 2:2424Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24).) So complete-so perfect, was the work of Christ on the cross, as the substitute of His people, that not the least question as to sin was left unsettled. Every question was forever closed when He exclaimed, " It is finished." On the ground of this gloriously finished work, divine love meets the chief of sinners, in all the riches of the grace of God. And so great is this love towards the sinner, who pleads, before God, the name of Jesus, and trusts only to His precious blood, that not only are his sins and iniquities all forgiven, but they are said to be forgotten. " Their sins and iniquities will I remember no more. For by one offering he hath perfected forever them that are sanctified." (Heb. 10) Such is the power, the potency of love, over all our sins, that they are gone from the recollection of Him who loves, and can never come into judgment.
Thirdly. But although neither the person, nor the sins and iniquities of the believer, are the subjects of the Lord's judgment at that day, his works, as the Lord's servant, must all be brought up before the tribunal of Christ. Hence the faithful word of warning by the apostle, " Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." (1 Cor. 15:5858Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. (1 Corinthians 15:58).) He had been dwelling at great length on the resurrection of the body, now he touches on what may be called the resurrection of works. " Every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." (1 Cor. 4) But this trial of the quality of our works should not be thought of with fear and dread, but as one of our greatest privileges; because then shall be fulfilled that precious word, " But then shall I know even as also I am known."
God is light and God is love. He is all love-all light for his children. But His love will have them in the light as He is Himself. This will be perfect blessedness; because we shall then be in the perfect light as well as the perfect love of God. " God is light, and in him is no darkness at all." Our new, our divine nature loves the light-delights in it. The least darkness would be an insupportable burden. To be in the light, is to be manifested, for light makes manifest. Nothing can be concealed there. And we would not, blessed be His name, have one moment of our history with His tender, gracious dealings towards us, left in the dark. The heart shrinks from the very thought, notwithstanding all our weakness and naughtiness. " For we must all appear before the judgment-seat of Christ: that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10).) When the whole course of my life is manifested in the perfect light of God-of God in Christ, " Then shall I know even as also I am known." My judgment of all that was good and bad in that life, will be according to the perfect judgment of God.
All that has been done for Christ, as the fruit of His grace in us, shall be approved and rewarded by Him. That which has been done merely in the energy of nature cannot be owned, but must now be consumed as " wood, hay, stubble." All that has been produced by the Spirit of Christ in us shall abide forever, as " gold, silver, precious stones." (I Cor. iii. 10-13; IV. 1-5.) Much self-denying, cross-bearing service, which has been gone through by many from the best of motives, but the means used unsanctioned by scripture, shall then be analyzed with divine accuracy. All that the Lord can own as good He surely will, and abundantly, reward. And many a holy purpose of the heart, which had for its object the Lord's glory, but which was never accomplished, shall then be brought to light and have its full reward. The smallest service done for Him on earth shall not be overlooked in that day. " For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily, I say unto you, he shall not lose his reward." (Mark 9:4141For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. (Mark 9:41).) If A. has given one, and B. two cups of cold water, B. shall have a double reward. It will also be made manifest in that day, what it was that prevented us from doing more geocl, considering the light we had, the opportunities enjoyed, the grace bestowed, and the operations of the Holy Spirit in us. Nevertheless, each one will have the place prepared for him of the Father. But never till that moment shall we know how much we owe the blessed Lord. Then, but not till then, shall we know what He has been for us, and what He has had to bear from us. Then will be seen, in the true light of His presence, the love of that heart which ever rose above all our unworthiness, and manifested itself in patient grace, tender love, and unwearied goodness. And then, too, will be seen the ten thousand times ten thousand instances in which we sought, in the pride of our hearts, to please ourselves, exalt ourselves, make something of ourselves, in place of serving the Lord Jesus, exalting Him, and making Him our all in all.
The long-suffering, patient, tender love of Jesus in thus bearing with us for so many years will be known and understood in all its perfection. And the sweet recollections of a love far surpassing all others in tenderness shall then fill our souls with the most perfect admiration, fervent adoration, and enraptured praises forever.
And not unknown, or forgotten in that day, will be His many-His miraculous interpositions on our behalf, and wondrous deliverances during our unconverted days. Many a time when Satan had beguiled us to the very brink of hell, and thought that another push would send us in, the mighty, loving, adorable Jesus threw the arm we were despising around us-saved us-and gently led us back from its slippery edge. Oh! with what overflowing hearts shall we retire from this privileged scene-the tribunal of Christ! Oh! what material it will have supplied for the praises of heaven! Now we shall know the use of our golden harps. And the spring of joy which has been opened there shall flow on, with ever deepening fullness and freshness, throughout a long, bright, and happy eternity.
There are other two distinct sessional judgments spoken of in scripture, which it may be well just to notice, to prevent confusion. 1. The judgment of the living nations, "when the Son of man shall come in his glory." (Matt. 25:31-4631When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33And he shall set the sheep on his right hand, but the goats on the left. 34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39Or when saw we thee sick, or in prison, and came unto thee? 40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:31‑46).) This takes place at the commencement of the millennium. 2. The judgment of the dead, before the " great white throne," when heaven and earth flee away. (Revelation 20:11-1511And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15).) This takes place at the close of the millennium, and is quite distinct from the judgment of the living nations, and from the judgment of the saints in heaven, before the tribunal of Christ. The notion of one general judgment of the righteous and the wicked has not the sanction of scripture.
Now, at this present time, we should walk by faith in the light of that future day. The threefold effect of this truth on the mind of the apostle is worthy of our special attention. " Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences." (2 Cor. 5:22For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2))
i. Knowing what a terrible thing it must be for a sinner to appear before God in his sins, and under a responsibility entirely his own, the apostle is stirred up to preach the gospel with great earnestness. " We persuade men." He seeks to warn -to impress others, with the immediate and unspeakable importance of salvation. What an awful thing it must be for an unbeliever to answer personally for his rejection of Christ and salvation. Who would not be aroused to deep soul-stirring earnestness, in the preaching of the gospel, by such a consideration?
The apostle was already in the light-already manifest unto God. " But we are made manifest unto God." The judgment-seat bore no terror for the apostle. It only stirred him up to greater zeal for the salvation of others.
Thus walking in the light, the man of God-the servant of Christ, goes on with his work; his conscience, meantime, reflecting the light and the love of God. He commends himself to the consciences of those amongst whom he labors. "And I trust also are made manifest in your consciences." Oh! that these blessed, precious, and practical results may flow to thee, my soul, and to many others, from thy meditations on the tribunal of Christ. And to this end may we experience the various operations of the Holy Spirit, as referred to in the following words of the blessed Lord.
Verse 16. "Awake, O north wind; and come, Mon south; blow upon my garden, that the spices thereof may flow out." The word " wind " is sometimes used in scripture, in reference to the Holy Spirit; and this verse is like the Lord praying for the different operations of the Spirit, in the hearts of His beloved people.—" Blow upon my garden that the spices thereof may flow out." There are spices-" chief spices " in His vineyard, but something is needed to cause them to flow out. He has just been walking in His garden, surveying His pleasant plants, and calling them by their names.
He knows well every plant in His vineyard-when planted—what care it has received, and what fruit should be forthcoming. They are all of His own right hand planting, " that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." (Psa. 80:1515And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. (Psalm 80:15); Isa. 61:33To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. (Isaiah 61:3).)
" Like trees of myrrh and spice we stand, Planted by God the Father's hand: And all his springs in Zion flow,
To make the young plantation grow."
But sometimes a death-like stillness comes over the whole plantation, and both old and young are affected by it. The balmy branches yield not to the breath of the Spirit, so that the rich perfume is not collected by, and carried on, the breeze. " Awake, O north wind; and come, thou south." is now the patient husbandman's cry, " blow upon my garden." A sharp, keen blast from the north, or the genial gales of the south, may be employed to awaken, quicken, and arouse the Lord's people from a state of sad supineness. But, oh! sweet thought! He to whom the garden belongs, and who knows well every plant that is in it, holds in His hand the breath that fans, and the whirlwind that sweeps. And for all His tender, precious plants He carefully adjusts the due proportion of the north and the south wind.
" Happy enclosure! where the piercing gale
Nips but the budding weeds, while, kept secure,
The cultured plants are refuged from all ill,
To flourish in the soft succeeding calm!"
" A little while," and they shall all be transplanted to the more genial clime of the paradise above. There the piercing north wind of affliction, chastening, and discipline shall no longer be needed. There will be nothing in those cloudless regions to wither the leaf, nip the bud, blight the blossom, or stunt the fruit. Enough, O enough, of all this sad and sorrowful work, have we had in this cold world of ours! Come, O come; hail, happy day, when far, far away from the wilderness, where trial often comes like a terrible blast, as if it would up-root the feeble plant; and where sorrow often fills the heart, and shame covers the face, because we have been so fruitless in that which is good, and so fruitful in that which is evil; but then, all evil shall he done away; no grief, no canker, no worm there. Rooted in the pure soil of heaven and, continually drinking in the dews of eternal love, we shall bloom and bear fruit to the ineffable delight of our Father's heart-the unutterable glory of our blessed Lord, through the abiding presence of God the Holy Spirit with us.
Lord, grant that now my heart may be entirely inclined to the culture which thou seest to be the best; that my heart may bow to every breath of thy Spirit, and that there may be such fruit and fragrance in my life as shall afford thee pleasure. Oh! to be ever free to say, "Let my beloved come into his garden and eat his pleasant fruits." These few are the only words which we have from the lips of the bride in this wonderful chapter. But they are happy, blessed words. " My beloved." She is at home and happy in His presence. He, Himself, is hers. She knows it. She enjoys it. He is her own beloved Lord and Savior. " My beloved." But when she speaks of the garden, she calls it " His garden." And of the fruit she says, " His pleasant fruit." This is true ground, as we elsewhere read, "My well-beloved hath a vineyard in a very fruitful hill And 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 wine press therein." And again, speaking of His care of that vineyard, which proved so unfruitful to Him, He says, " I the Lord do keep it: I will water it every moment, lest any hurt it, I will keep it night and day." (Isa. 5; 27)
In John 15, the blessed Lord speaks of Himself as the " True Vine," His people as the " branches," and His Father as the " husbandman "-the vine-dresser. Oh, what a wondrous sight! The Father looking down from heaven beholds, all over the habitable world, His own beloved Son bearing fruit to His glory, through the many branches of this goodly vine! What a wide-spreading vine! It is only through the supply of the rich juices from the parent stock that the branches bear fruit. What a lovely sight to the Father's eye! What a constant care for the Father's heart! But, oh how rewarded when He sees the branches thus vitally connected with His Son, " filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God." (Phil. 1:22Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. (Philippians 1:2).)
No sooner has the loved and beautiful Shelomith invited her Lord to come into His garden, and partake of the refreshing fruits thereof, than He answers, " I am come." He does not say, " I may or I will," but " I am come." Already, while she is yet inviting Him, He is present. His heart is ever ready-waiting to attend on the cry of His beloved ones. Oh! happy spouse-oh! happy people, that are in such a case as this! To have the King of kings, and Lord of lords, waiting, ready to attend when they call. The fruits of the Spirit are always acceptable to Him. Rich and varied He now finds them, and greatly He is delighted with this banquet of love.