Song of Solomon 3:6–5:1

In this song we no longer see the bride resting on her bed. We no longer see her calling on the grace of the Bridegroom to stir her tired energy and wake her fading love. Instead she enjoys the communion of love. She is coming up from the wilderness on her way to share the glories of the King. The daughters of Jerusalem ask, "Who is this?" or, as it can be translated, "Who is she?"

From Song 3:6 to the end of the chapter, we have a prophetic view of the Bridegroom. He comes out of the wilderness with His bride… The Jews do not rise, as the church does, to meet the Lord in the air. He goes to where they are. The spirit of prophecy tells us that they were in the wilderness together. It was there that He revealed Himself to her, in His unchanging love as the true Messiah.

So we see chapter 3:6 as a beautiful picture of the remnant at the end of the great tribulation. The Lord Himself brings her up from the place of refuge He had provided for her. There He had fed her, spoken comfort to her, and purified her by the fiery trials she has passed through. The fire only burned up the dross and purified the silver. That is always the case when the Lord's beloved ones go through fiery trials.

Smoke is the result of fire. The myrrh, the frankincense and all the perfumed powders of the eastern merchant stand for those graces that the Spirit of God produces in the heart. They give a sweet fragrance of Christ to the Lord's own who have been passing through deep trials. She has not only been purified and made beautiful by the trials. Through His tender care, and His speaking comfort to her, she has also learned to know the Lord in a fuller, richer way.

The Church has her wilderness journey too. It is the time of her pilgrimage on earth, before the end comes in heavenly glory… The wilderness has its privileges as well as its hardships… It matters spiritually that the powders of the merchant are made from plants gathered in the wilderness. The trials, the testings and the hardships of our wilderness journey, when we take them from the hand of God, become the occasion for developing the graces of Christ. Those graces rise up as a sweet fragrance even now.

And we, like Paul, can turn our hardships into privileges. We only need to see that every trial is a God-sent opportunity to call out some Christian grace. Sadly, the trials along the way so often call out some ugly display of the flesh — its tempers and its violence, its envy and its pride, its impatience and its complaining. We open the door to the flesh by letting our wilderness circumstances come between our souls and God. Let us just keep God between ourselves and our circumstances. Then they really will call out the graces of Christ.

Note that in each case, once the bride has had the Bridegroom rest in His love, she sees Him coming, or He is seen coming… In chapter 3:6, He comes in royal splendour and power, in Israel, as king Solomon on his wedding day. In chapter 8:5, she is seen coming up out of the desolation, where she had been, leaning on her Beloved.

The King provides the bed, or litter, on which the bride travels through the wilderness. In the same way, the Christian does not travel at his own expense, or by his own ideas, but in the way God has provided. But this brings conflict. So the wilderness journey develops Christian graces, and it also calls for Christian warfare. For this we need the "valiant men."

Nothing could be plainer: Solomon is not the picture of Christ in relation to the church. David may be. I do not mean that David always is. But David may be that picture above all others, because he at least knew more of the sufferings of Christ. He shared the rejection in a way Solomon never did. Solomon knew nothing but glory. He was the man of peace. Everything, so to speak, was bright and glorious as far as Solomon was concerned. Clearly the one she looks for here is not a suffering one.

This is not the Lamb rejected on earth and glorified in another scene. That is what we Christians look for, and so we are willing now to follow Him — glad to follow Him in His path of rejection. But here it is another thing. Here is a beautiful picture of what is to be, of what belongs to Him. Sixty valiant men surround the bed, valiant men of Israel. "They all hold swords and are expert in war. Every man has his sword on his thigh because of fear in the night." You see, it is not yet day. She is expecting and looking for the day. You find her here, but this is a vision of the night. It is not yet day. She expects the day, looks for it, counts on it; but it has not come.

The bed is the place of rest for the bridegroom and His bride. So here it pictures that glorious rest which the redeemed remnant of Israel will enjoy together with the Lord, the Prince of peace (Solomon means peacefulness). A strong bodyguard of sixty valiant men surrounds the bed. That shows that this glorious rest of our Lord and His redeemed Israel is secure, well guarded against any power that would attack it from outside... Under Christ's mighty scepter of righteousness, redeemed Israel will enjoy peace and blessing beyond compare, and that peace will reach out and embrace the whole world too.

In the same way, the good soldier of Jesus Christ is armed with "the sword of the Spirit, which is the word of God" (Eph. 6:17).

What is more, we must not only be "armed" and "expert" but ready — every man with "his sword upon his thigh." It was so in Nehemiah's day: "Every man had his sword strapped at his side as he built" (Neh. 4:18). The moment of attack will give no time to strap on the sword. We must be ready to "preach the Word," in season and out of season.

Nothing can be plainer. Solomon is not the figure of Christ in relation to the church. David may be. I do not mean that David always is. But David may be so above all others, because he at least knew more of the sufferings of Christ. He shared in rejection in a way that Solomon never did. Solomon never knew anything but glory: he was the man of peace. Everything about Solomon was bright and glorious. Clearly the one she looks for is not a suffering one.

Sixty valiant men surround Him — from the valiant men of Israel… for you see it is not yet the day. You must remember that. She is expecting, and looking for the day. You find her here, but it is a vision of the night. She is on her bed, so when she does go forth it is from her bed, and so on. It is not yet the day. The day is expected, looked for, counted on; but not yet come.

The bed is the place of rest for the bridegroom and His bride. So it pictures the glorious rest that the redeemed remnant of Israel will enjoy with the Lord, the Prince of peace. (Solomon means peacefulness.) A strong bodyguard of sixty valiant men guards the bed. This shows that the glorious rest of our Lord and His redeemed Israel is safe from any power that would attack from outside… There will be ample power to deal with any force that would seek to disturb that wonderful peace.

The bed, or litter, on which the bride journeys through the wilderness is provided by the King. In the same way the Christian does not travel at his own expense, or by his own ideas. He travels the way that God has provided. But this involves conflict. The wilderness journey develops Christian graces, and it also calls for Christian warfare. For this we need the "valiant men." Paul urges Timothy to "be strong in the grace that is in Christ Jesus." He also says, "Endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:1-3).

So too the good soldier of Jesus Christ is armed with "the sword of the Spirit, which is the word of God" (Eph. 6:17)… But to have Scripture is not all that is needed. We must be expert in the use of Scripture. So Paul further urges Timothy to hold "an outline of sound words," "rightly dividing the Word of truth" (2 Tim. 1:13; 2 Tim. 2:15).

We must not only be "armed" and "expert" but ready — every man with "his sword upon his thigh." It was so in Nehemiah's day. "Every man had his sword girded by his side, and so built" (Neh. 4:18). The moment of attack will give no time for girding on the sword. We must be ready to "preach the Word," in season and out of season.

The day for labour and the night for watchfulness. Satan loves the darkness. It is the element in which he lives and moves… So the servants of the Lord should never stop watching. They must make provision for the night as well as for the day.

His coming described in verses 6-11 is His coming as King Messiah. In the last verse we have the key... His mother is Israel. Israel gave birth to Him according to the flesh, as it is also seen in the great vision of Revelation 12. In that day He comes up from the wilderness, like pillars of smoke, in the Shekinah cloud. He comes as the mighty victor, yet the true Solomon, the Prince of Peace, who speaks peace to the nations. In that day His mother Israel will crown Him Lord of all.

Israel, however, is the mother whether of the Bridegroom or of the bride: not the church, which is never set forth in that relation, but only as the Lamb's bride... It was the catholic system which confused the two and spoke of "our holy mother" the church. The Roman Catholic went further astray and made her not mother only but "mistress," in human vanity and pride.

Only the New Testament puts the King before us wearing the crown "with which," we may say, in a true and blessed sense, "His mother has crowned Him." For He is the Son of Man, born of woman, and this is a glory won from His humiliation. From a deeper humiliation He has won another crown, more glorious still. His people crown Him with delight — "Emmanuel," God with us, even "Jesus, who has saved His people from their sins."

The daughters of Jerusalem had been taken up with the bride and the bridal procession, but now they are called to look at the King. We have known the King in this wilderness world with the crown of thorns, but we shall yet behold Him in the day of espousals with the crown of glory. The wilderness journey will soon be past.

It is anticipative: He is not yet come; but that is what He is to be when He comes for her. So you see this is not at all the scene of someone taken away into heaven — that is not the point at all. It is one coming — coming to the earth.

All are occupied with him. With what is he occupied? Is he thinking of his majesty? Do his thoughts centre round his crown? He is occupied, but it is with her who is his love, and with nothing else. Of her he thinks; with her beauty and sweetness he is taken up. She had failed, but his love could not fail.

Israel, who once spat on Him and rejected Him, humbled and repentant, have at last welcomed Him... and acclaimed Him as their King. What joy that will be for the Lord's heart when He reaps this sweet fruit of the travail of His soul... But before we leave this chapter let me ask you: have you crowned Him as King in your heart? Have you rejoiced His heart by inviting Him to reign supreme in your life and have full sway in all your ways?

His attention is on her, the one He loves, and on nothing else. He thinks of her. Her beauty and sweetness fill His mind. She had failed, but His love could not fail. Before, He had endorsed what she had said of herself; here, unasked, He expresses what she is.

He may well admire her beauty, for it is the fruit of His own soul's suffering and of His work in the heart by His Spirit. It is a beauty of His own creation. She was once rebellious, like clay that would not yield in the potter's hand. At last she has become submissive and pliable in His hand. So He could form her into a vessel full of beauty and grace for the display of His glory. This is, in fact, what the Lord wants to do with each of us whom He has redeemed with His precious blood. The one essential thing is that we stay submissive and pliable, yielding continually to the touch of His hand.

The bride delights to speak to others of the glories of the King. But it is His joy to unfold to the bride His thoughts about herself. It is blessed to tell others of the glories of Christ. Yet to settle our hearts in solid peace and joy, we must hear from the lips of Christ His own thoughts about His people.

The eyes are the windows of the soul, expressing its character and moral condition. Compared to doves, they show gentleness, purity, and devoted affection. Modesty goes with it, for the eyes appear behind the veil.

One thing about the dove's eyes may be designed to teach the believer a needed lesson. It has a wonderful power of distant vision. It is thought to see its own dove house from an immense distance. Take it far from home, let it out of its cage, and you can watch it rise very high. It steadies itself in the air until it has found its way back. Then it flies straight home, and fast. Oh, for this power of distant and heavenly vision! Then, having seen the risen Jesus by faith, we may forget the things behind and press on to those ahead.

The fourth chapter of the Song of Songs mentions the veil twice (vv. 1, 3). All the varied beauties that mark the saints of God are for the eye of Christ alone. The moment we do anything to attract the eye of man, the true character and beauty of the spiritual life are gone. The church should always have been veiled, keeping herself for Christ alone, instead of displaying herself before the world that refused and rejected her Lord.

Her hair is compared to the black glossy hair of goats, in all the abundance a flock shows on the slopes of Mount Gilead. Scripture uses hair as the symbol of "subjection" (1 Corinthians 11), separation from the world, and consecration to God.

It is the nature of a goat to climb. It always climbs to the highest parts of the mountain. How can we climb to the mountain top and stay there, spiritually speaking? There is only one way: give up our own will and ways and surrender ourselves fully to the Lord's will. When we are in the path of His will, it keeps us above all that is around us. It keeps us in sweet fellowship with the Lord, far above the mists and fogs. Those mists hover over the soul whenever someone walks in his own ways in self-will.

The bride loves to speak to others about the glories of the King. But it is His joy to tell the bride what He thinks of her. Telling others about the glories of Christ is a blessing. Yet if our hearts are to be settled in solid peace and joy, we must hear from Christ's own lips what He thinks of His people.

In sheep that are evenly shorn, the extra covering of nature is gone — everything is regular and even. "Coming up from the washing" — cleanness, whiteness. The fountain that takes away all uncleanness has washed them. The upper and lower rows match. They are "twins." "None is barren among them" — nothing is missing. The bride can now eat the bread of life. She is fully grown. 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.

Only wild beasts use their teeth to tear their prey… But a Christian should never use his mouth to snap at others, to talk them down behind their backs, or to wound with sharp, cutting words. The natural heart finds it easy, and often does it carelessly, without a thought… God never meant His children to use their mouth that way. He gave them teeth so they may feed on the gospel feast that God has spread for them.

Hair grows on the surface, but its roots are deep within. So the leper's hair pictures the actions that spring from the corrupt nature inside. Shaving the hair pictures cutting those actions off, by taking the sharp razor of self-judgment to ourselves… If we keep going on with actions and ways that spring from our old corrupt nature, we cannot enjoy Christ.

Washing with water is a picture of applying the Word of God to ourselves in a practical way. How can anyone shave the hair — get rid of the ways and actions that spring from the old corrupt nature — unless he knows what is of God and what is of the old nature? And where can he learn that, except in the Word of God?

We must not only keep our way clean by paying attention to God's Word (Ps. 119:9). We must also take the Word so deeply into our hearts that it bears fruit in our lives. If our knowledge of God's Word stays in the head only, and we remain barren and unfruitful, we will not enjoy feeding on Christ.

He repeats to her what He said before. In this way He assures her heart that her beauty in His sight is unspoiled. He says nothing about her having been away from Him. Yet these words of unchanged admiration now take a deeper hold on her heart than before. The circumstances in which He repeats them make them seven times more precious.

The Lord continues to point out the various beauties of His beloved one. Seven parts of the body are mentioned, each having its spiritual significance. … In the verses before us today we have the lips, the temples, the neck and the breasts.

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 decided," says Paul, "to know nothing among you except Jesus Christ and Him crucified" (1 Cor. 2:2). And again, "Far be it from me to boast except in the cross of our Lord Jesus Christ" (Gal. 6:14). … And oh, may a deep scarlet line thread its way through all your conversation; so will your "speech be comely" to your well-beloved.

Every Christian should realize that his lips are not his own, for he is bought with a price (see 1 Cor. 6:20). It is this precious redeeming blood of Christ that has purchased us for Himself, and the scarlet thread stands for it here… His blood has purchased us to Himself, and so it gives Him a definite title to our lips. We have no moral right to use them for any speech displeasing to Him. The blood of the ram of consecration was put on the ear, the thumb and the toe of the high priest and his sons (see Ex. 29:20). This showed that their whole being was to be consecrated to the Lord, because of the blood of atonement shed for them. In the same way, the scarlet thread here should remind us to consecrate our lips wholly to Him.

The lips like a thread of scarlet proclaim the healthy condition of the body. In the same way wholesome speech, of which the lips are a symbol, shows the condition of the heart, for "out of the abundance of the heart the mouth speaks." The Lord Jesus was full of grace and truth, and so we read of Him, "Grace is poured upon Your lips." And of the bride the King can say, "Your speech is comely." If the love of Christ is in our hearts, the praise of Christ will be on our lips. The grace poured upon His lips will come out through ours.

The temples, or cheeks as some translate it, are a very prominent part of the face. The verse likens them to a pomegranate. The simple meaning of this is that what should be most prominent in Christ's redeemed ones is fruit-bearing. The pomegranate is a fruit made up of many distinct juicy particles, but all held inside one hull or covering. So it is one whole made up of many parts. This recalls at once to our minds Gal. 5:22-23: "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control."

The forehead is used in Scripture to express either modesty or boldness. The prophet had to say of Israel, "You are obstinate… and your forehead brass" (Isa. 48:4). The Lord asks, "Were they ashamed when they committed abomination?" The answer comes: "No, they were not at all ashamed; they did not know how to blush" (Jer. 6:15; 8:12). In contrast, the bride is marked by modesty. She can blush, so that her forehead becomes red "like a piece of pomegranate." But it is "within your locks," or as it may read, "behind your veil." Under the outward symbol of subjection there was genuine modesty. Not outward subjection and inward rebellion. Modesty found with subjection is a precious quality in the sight of Christ.

And now, in Song of Solomon 4, He declares all that she is in His sight, although she has been in the lion's den. From there He calls her, all fair and without spot in His eyes; His heart expressing His delight in her. I think it shows a fine moral perfection of thought that the bride never speaks of the Bridegroom's perfections to Himself, as if it were her place to approve Him. She speaks of Him fully, as expressing her own feelings, and she speaks to others — but not to Him. He speaks freely and fully of her to herself, assuring her of His delight in her.

It is a blessing to tell others about the glories of Christ. But if our hearts are to be settled in solid peace and joy, we need to hear from the lips of Christ His own thoughts about His people.

It was surely part of the castle in Zion, a store for armour. The Bible mentions it only as a picture, in Song of Solomon 4:4.

David's armoury was decorated with the trophies of his victories. He was a mighty man of war. The Lord rescued him from all his enemies, and from Saul. He subdued his enemies on every side, and paved the way for the reign of peace under Solomon, his son. But what were these compared with the victories of King Messiah? We may read the whole book of God as the record of the victories of Christ. But the tower-like neck of the bride, adorned with many jewels, stands for the trophies He has won within the land of Judah.

Scripture often calls Israel a stiff-necked people (Exodus 32:9; 2 Chronicles 30:8; Jeremiah 17:23). The figure comes from the rebellious ox that stiffens its neck so the yoke will slip off. But now the Lord describes His beloved one as having a neck like the tower of David. On it hang a thousand shields, all trophies of His victory over those mighty enemies who had dared to fight against Him. What greater display of the victory of the Lord's grace could there be? Those who once worked with a stiff neck in rebellion against Him now show happy obedience to Him. So they now become the trophies of His victory over their once rebellious hearts.

The King views the neck of the bride, adorned with precious jewels, and likens it to the tower of David, hung with a thousand shields that spoke of David's victories. In the same way, Christ is going to be glorified in His saints and admired in all those who believe.

If the others dwell on the glories of the King, He, for His part, delights in the beauties and perfections of His bride. The bride delights to speak to others of the glories of the King. His joy is to unfold to her His thoughts about herself. It is a blessed thing to tell others of the glories of Christ. But to establish our hearts in solid peace and joy, we need to hear from the lips of Christ His own thoughts about His people.

Each feature being perfect in itself, He sees in her the assemblage of perfection and beauty. "You are altogether beautiful, my love; there is no flaw in you." How closely He looks shows the boundless interest and delight He has in her. The number seven, too, gives the idea of fullness and completeness. In every part and proportion, the believer is perfect in Christ's perfectness, and lovely in His loveliness. He has put away all that was ours, and given us all that is His own. Such praise from man would do us harm, but coming from His lips it only deepens our humility and makes us more like Himself.

The breasts set forth the affections. Proverbs 5:19 uses the figure of the roe in the same connection, to show what is pleasant. The "young" roe sets forth what is fresh. In the eyes of Christ His people are marked by love that is truly pleasant and that will never grow old.

This beautiful feature, the seventh in number, is the emblem of two things. First, of moral development — the forming 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 bride and "the little sister" of Song 8:8 is marked and instructive. "We have a little sister, and she has no breasts."

The breasts show maturity. They also remind us of a mother's love and her ability to nourish and cherish the little one. In Song 2:9 Christ is likened to the roe, or gazelle, and here her breasts are likened to two young roes. This shows she has reached a mature, Christ-like affection, and so can also nourish and cherish young believers. It takes more than knowledge to nourish a young believer. Besides knowledge one must have a Christ-like, tender compassion, love and affection. Here, then, is a practical word for Sunday School teachers and parents who teach the young. It is a word too for all who seek to help young believers.

In feeding "among the lilies" they now find their delight where He finds His. "He grazes among the lilies." The heart is drawn out, and the affections are formed for Christ, as He shows 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.

Night is coming and the King must leave his bride until the marriage morning. The communications of love along the way may be very blessed. Even so, the day of gladness for the Bridegroom's heart is still future. The bride is in the wilderness; the marriage day is yet to come. Until that day dawns the Bridegroom will go to His own country. In symbolic language this reminds us that our wilderness journey is the night of Christ's absence. He may commune with us along the way. He may give us very blessed experiences of His presence in a spiritual sense. But He Himself has gone to the mountains of myrrh and the hill of frankincense, until the day breaks and the shadows flee.

So far as Israel is concerned, it is a prophecy of what the Lord will yet produce in the heart of the remnant. For now, Israel is still in the darkness and night of sin and unbelief. His prophetic eyes see this beauty far off. But the Lord must wait till "the shadows flee" before He can enjoy it as a present portion. In the meantime He has taken His place on high: "I will go away to the mountain of myrrh and the hill of frankincense." In due time He will come again as "the sun of righteousness... with healing in its wings" (Mal. 4:2).

If, for a time, the bride is left behind, it is not because of any lack in herself. In the eyes of the King she is all fair and without spot. And in the same way the Lord's people, viewed in the light of the Lord's purpose, are "holy and blameless before Him in love."

Could it be that the "mountain of myrrh" speaks of our Lord's sufferings? How great His sufferings! What a mountain that is! He says that He will be at that mountain and His bride is invited to join Him there. Should we disappoint Him?... But He goes on to speak of the "hill of frankincense." Could this speak of what we, like the wise men, would bring?... We cannot bring very much to Him. But He calls it a hill!

The Bridegroom has surveyed the faultless beauty of His bride with great delight. Now He proposes to withdraw to His favourite places — the mountain of myrrh and the hill of frankincense. It would appear that she goes with Him on this occasion. But whether she goes with Him or stays behind, He drops into her heart this blessed word, "You are altogether beautiful, my love; there is no flaw in you."

In the mystery of Christ and the believer, Christ has a mountain of myrrh. Here He invites the believer to turn his steps to it. And Paul urges us, "If then you have been raised with Christ, seek the things that are above, where Christ is." The believer climbs those hills with Jesus, as invited here and as urged in the Gospel. His citizenship is in heaven. In Christ he sits in heavenly places. And he takes on the fragrance of the myrrh and the frankincense that are there.

After assuring her heart, in general terms, that she is "fair" in His sight, He lists seven separate features. He has looked at each one on its own, in detail, with great delight. The eyes, the hair, the teeth, the lips, the temples, the neck, and the breasts. Each feature is perfect in itself. In her He sees perfection and beauty gathered together. "You are altogether beautiful, my love; there is no flaw in you." How closely He looks shows His endless interest and delight in her.

How often the human mind dresses up the person it admires with qualities they do not have, and then loves and worships its own picture of them. Not so the divine mind: there, all is real. The Lord invests the bride of His heart with His own attractions, and then admires her. He loved her — blessed be His name — before there was anything about her to admire. This is divine. "God shows his love for us in that while we were still sinners, Christ died for us." He has dressed her in His own excellence. Now there is nothing to offend His eye or grieve His heart.

When we turn to the Song of Solomon we see the same thing. There the Bridegroom looks at the bride and says to her, "You are altogether beautiful, my love; there is no flaw in you." She, speaking of herself, can only say "I am very dark." So also in John 13 the Lord Jesus looks at His disciples and calls them "completely clean," although within a few hours one of them would curse and swear that he did not know Him. The difference is vast between what we are in ourselves and what we are in Christ — between the place He has given us and the condition we may actually be in.

Sin, and what sin has produced, redemption has dealt with; and in God's sight His people have no spot or wrinkle. "You are altogether beautiful, my love," says the Bridegroom of the Song; "there is no flaw in you." And so it must be if Christ is the righteousness of His people — if we are perfect in the beauty He has put on us.

He tells her, "Behold, you are beautiful, my love, behold, you are beautiful." He has brought her out of the wilderness and out of the lions' den. After describing the beauty He sees in her, He says, "You are altogether beautiful, my love; there is no flaw in you." He assures her of His delight in her. It is all His own workmanship; she has not made herself beautiful and without spot. His grace and power have accomplished it for her. And what is true of the bride-remnant of Israel is also true of the Church.

If, for a time, the bride is left behind, it is not because of any lack in herself. In the eyes of the King she is completely beautiful, without a spot. And in the same way the Lord's people, viewed in the light of the Lord's purpose, are "holy and blameless before Him in love."

The more we know of Christ, the more we know of ourselves; and as we walk with God, as the years roll by, we take lower and lower estimates of ourselves. Each year we think less of ourselves than we did the year before. This can go so far that the heart slips into rule-keeping, measuring itself by what it does. How blessed then, despite all we see in ourselves, that Christ says of us, "There is no flaw in you; you are altogether beautiful, my love!"

It is good for us to delight in Christ. But nothing settles the heart and fills it with adoring joy like realizing the delight that Christ finds in His people. It is no wonder that our hearts are captivated by Christ. That His heart should be captivated by His people is the wonder of the world.

"You have ravished my heart;" the margin reads, "taken away." Amazing truth! The heart of Christ ravished — taken away! By what? By whom? By the attractions of a sinner saved by grace — by one He has washed in His own precious blood, and adorned with His own matchless excellence.

He now takes the place of Brother as well as Bridegroom. "My sister, my bride." What a relationship! What a happy union! He knows it well and prizes it highly, though she still knows little of it. But the main matter here is one of heart — of feeling — of the Saviour's love, not to the Jew only but to all who believe in Him.

One of her eyes captivates the Lord. It is a single eye (Matthew 6:22), always turned toward Him, because you can only see another person's eye when it is turned toward you. One chain of her neck captivates His heart too. The golden chain around her neck speaks of a divine beauty that is not hers by nature. He gave it to her in grace.

And what could the King see in the bride to captivate His heart? Nothing great, as people count greatness. It was only a glance of the eye and a chain of the neck. But that look was a look of love, and the chain was the adornment He Himself had put on her. As we would say, "We love because He first loved us." The glance of the eye speaks of the love of the heart. The chain of the neck declares that this love of the heart is the fruit of His own love.

It may be hard to say what the Lord means by "one of your eyes, one chain of your neck." He may mean that He values every single grace and every spiritual ornament in the believer. Or He may mean that He delights in each believer one by one, as well as in His people together. He can never overlook the least of all His people, or fail to mark them out from others, now or in eternity. He loves us one by one, and saves and glorifies us one by one... yet it is Paul who says, "who loved me and gave Himself for me."

These verses are a prophecy of what Israel will be for the Lord. He will redeem her, free her from the power of the enemy, and place her in royal glory at the head of the nations.

Here we learn that even now, while we walk the sand of the desert... He finds in the Church what delights His heart... So while He is the portion of our hearts, He finds in us the portion of His heart... Do we believe it, dear friends, that we are a joy to Him?

The bride has already said that the Bridegroom's love is better than wine, and that His name is like ointment poured out. Now the King uses the same pictures, but with greater force, to express His delight in the love of the bride. Not only is her love better than wine, it is "much better," and the fragrance of her ointments exceeds all spices. So to the heart of Christ, His people's love is much better than every earthly joy. The graces of His people are beyond compare with anything in nature that can give delight.

Wine speaks of earthly joy. There will be a joy for the Lord on earth when He reigns as King of kings and Lord of lords. But what is more precious to His heart than all that outward glory will be the love and affection of His bride. He gave His life for His people, and the love and affection flowing from their hearts is what He most delights to see. How much are we delighting His heart in this way?

The views from the top of Amana, Shenir, and Hermon were matchless. These glorious fields of nature were beautiful and delightful to the eye, and these spicy mountains were fragrant with the richest scents. Yet the eye and the heart of the Bridegroom turn from all of them, to admire the loved one at His side. He sees in her what He can see nowhere else — the feelings and affections of His own heart, reflected back to Him from hers... He sees in her the blessed fruit of His own unquenchable love. He sees the anguish of His soul, and He is satisfied. (Isa. 53:11)

"You have captivated my heart, my sister, my bride." He now takes the place of Brother as well as Bridegroom. "My sister, my bride." Blessed relationship! Happy union! He knows this relationship well and prizes it highly, though she still knows little of it. But the main question here is one of heart — of feelings — of the Saviour's love, not to the Jew only but to all who believe in Him.

These verses begin another description by the Lord of His loved one. It is a prophecy of what Israel will be for the Lord. He will redeem her, deliver her from the power of the enemy, and place her in royal glory at the head of the nations.

In Song of Solomon 1 she says, "Your love is better than wine." She knows His love, and to her it is better than everything else. But His words go further than hers. Hear what the Bridegroom says to her: "How much better is your love than wine!" (Song of Solomon 4:10). What grace in Christ to say this of such poor heartless ones as you and me! Yet this is the estimate Christ forms of any little love He now finds in our souls to Him.

Is there not an even deeper joy to Him in noticing every little stirring of love towards Himself? He delights to inspire that love in our hearts, as the Holy Spirit shows us the attractiveness of His blessed and adorable person. For this see the Song of Solomon. See how 4:9 to 5:1 opens up the interest He takes in the love His saints have for Him! And that showing of how He values their love is well suited to produce it and to deepen it more and more, as He always longs and loves to do.

He adds a very sweet word here. He had just spoken of her as in the lions' den and the mountains of the leopards. Yet He still says, "Your lips drop as the honeycomb… and the smell of your garments is like the smell of Lebanon." … He will not reproach her as a guilty woman who was cast off. He will speak of her with tenderness and mercy, as one in the sorrows and mourning dress of widowhood.

These verses begin another description by the Lord of His loved one. It is really a prophecy of what Israel will be for the Lord. He will redeem her, deliver her from the power of the enemy, and set her in royal glory at the head of the nations.

Every word that falls from the lips is to Him like honey dripping from the comb. So is all that grace produces in the soul. In Scripture honey stands for food as well as refreshment. How such a passage as this judges us! What has our conversation been? Has it fed as well as refreshed the heart of the blessed Lord?

Patient work must fill the honeycomb before it drops. We must gather the honey from every flower… we are too much like the butterfly, and too little like the bee… We must study the Word closely and store the heart well. Only then does the word suited to the occasion lie ready under our tongue… The dropping of the honeycomb may suggest thoughtful selection, in contrast with "the multitude of words" spoken of in Proverbs. Words are like seeds. They sprout and bear fruit, whether they are sharp and bitter, or good and wholesome.

What is the honeycomb that holds these sweet words dropping like the myrrh of the lilies from His lips? Is it not our Bibles? But we should also store His Word in our heart. Then our lips will drop this sweet honey like the honeycomb. Canaan was a land flowing with milk and honey. Are we feeding on this sweet and pure food of heaven, or, like many Christians, eating the leeks and onions of Egypt?

Scripture says of the wicked, "the venom of asps is under their lips." But of His own He can say, "honey and milk are under your tongue." Words fall from their lips that are sweet to the Lord. And the practical righteousness of the saints — their garments — is like the smell of Lebanon, the cedar wood that speaks of human perfection.

What is purer than milk? What is sweeter than honey? What is more nourishing than the one, or more healing than the other? … Into His own lips "grace is poured," and all His garments smell of myrrh, aloes, and cassia. He finds in His beloved bride the perfect answer to Himself — grace answering to grace, far sweeter to His heart than anything nature produces.

Scripture often uses the garment as a figure of a person's conduct (see Isaiah 64:6; Jude 23; Revelation 3:4; 19:8). Our conduct shows our character, and what we feed on forms our character. If we are feeding on the milk and honey of Canaan, the smell of our garment will be like Lebanon — whiteness, purity.

He now takes the place of Brother as well as Bridegroom. "My sister, my spouse." Blessed relationship! Happy union! He knows this bond well and prizes it greatly, though as yet she knows it far less. But the main question here is one of heart — of feelings — of the Saviour's love, not to the Jew only but to all who believe in Him.

Israel was God's cultivated garden in earlier times; the Church is His cultivated garden now. So the apostle writes in 1 Cor. 3:9, "You are God's field." Individual saints are His plants, tended with infinite wisdom and love.

Let us first remember that the garden of the Lord is "a garden enclosed." This speaks of separation, preservation, and sanctification… If "a garden enclosed" means separation from the desert around it, then we hear the Lord telling the Father that His own are not of the world, even as He is not of the world. If it has in view the preservation of the tender plants, then we hear the Lord praying that His people may be kept from evil. And last, if it means a spot set apart for the owner's enjoyment, then we hear the Lord's desire that His people might be sanctified.

An enclosed garden has a wall around it that marks its boundary and separates it from the country around. A Christian who runs wild will never be an enclosed garden bearing sweet fruit for the Lord… "A spring shut up, a fountain sealed" carries the same thought. Its waters stay pure, while an open spring faces constant danger of pollution.

She is all, and only for Him. Her eyes do not wander to another… Christ is enough. He is all her eyes need, and He fills her whole heart completely… The bloom, the fragrance, the fruit are for Him and Him alone. Her garden is shut to all others. The royal seal rests on the King's fountain, and the living waters spring for Him alone… No one has two hearts, though sadly 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.

A spring yields an unfailing supply, a fountain an abundant supply rising up to its source. The Holy Spirit is an unfailing spring. He stays with us and meets all our needs along the journey. He is also a fountain within the believer, springing up into everlasting life (John 4:14). And the fountain belongs to the King alone — it is "sealed." As the Spring, the Holy Spirit attends to us and our needs. As the Fountain, He is taken up wholly with Christ, and He draws our hearts to Him.

In the Old Testament the Hebrew word is probably a Persian word which normally does not mean paradise, but our word "paradise" comes from it… It is also the same word in Ecclesiastes 2:5 and Song of Solomon 4:13, but we should not apply any of these to the paradise of which we are speaking here.

The bride of the Lord is compared here to a "garden," an "orchard," and "a fountain." She is so filled with all that is pleasant and fruitful to Him — the graces of the Holy Spirit in her are so varied — that there is abundance for the heart of her Lord… The "garden" may be known for its choice collection of flowers, scented shrubs and all kinds of pleasant plants. The "orchard" is known for every sort of tree bearing precious fruit. The "fountain" is what waters the whole scene.

Israel was God's cultivated garden in the earlier age. The Church is His cultivated garden now. So the apostle writes in 1 Cor. 3:9, "You are God's field." Individual saints are His plants, tenderly cared for with infinite wisdom and love.

The "spring" and the "fountain" will turn the garden of the Lord into a fruitful garden — "a paradise of pomegranates with precious fruits". The Spirit, when He is not grieved, will produce in our hearts "the fruit of the Spirit". The Apostle tells us this fruit "is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" (Gal. 5:22). And what are these precious fruits of the Spirit? They are the character of Christ reproduced in the believer.

In Scripture, fruit speaks of the excellencies of Christ, but the spices, with their fragrance, speak of worship that has Christ for its object. In worship there is no thought of receiving blessing from Christ. The thought is of bringing the homage of our hearts to Christ… Mary anointed the feet of Jesus with "a pound of expensive ointment made from pure nard". On other occasions she was at His feet as a receiver, to get instruction or to find sympathy in her sorrow. This time she was there as a giver, bringing the worship of a heart filled with the sense of His blessedness.

The plants may vary in size and beauty, in fragrance and fruitfulness, but all are for the delight of the King. And so in the garden of the Lord; no two saints are alike, but all minister to His delight.

This is how Christ values "His own," and we should carry the sense of all this in our souls — the sense of what He sees His people to be. If we carried in our souls more the thought of what we are to Christ, He would be more to us. The eye would then be more off ourselves, and off one another.

Sweet cinnamon. Scripture uses this word in only two other places. One is the sad passage we have just referred to (Proverbs 7:17). The other stands in blessed contrast: there the true bride has all these fragrant perfumes put upon her — surely, by grace alone.

The spouse of the Lord is here likened to a "garden," an "orchard," "a fountain." She is so filled with everything pleasant and fruitful to Him, and the graces of the Holy Spirit in her are so varied, that there is abundance for the heart of her Lord... What a breadth and depth of thought this should give us about what the people of God ought to be for Him in this world! Set the choicest of gardens beside the barren, howling wilderness. That is how the people of the Lord should look beside the people of the world.

The plants may vary in size and beauty, in fragrance and fruitfulness, but all are for the delight of the King. And so in the garden of the Lord; no two saints are alike, but all minister to His delight.

In Scripture, fruit speaks of the excellencies of Christ, but the spices, with their fragrance, speak of worship that has Christ for its object. In worship there is no thought of receiving blessing from Christ. The thought is of bringing the homage of our hearts to Christ. When the wise men from the East found themselves in the presence of the young Child, they fell down and worshiped Him, and offered Him gifts: gold and frankincense and myrrh (Matthew 2:11). When Mary anointed the feet of Jesus with "a pound of ointment of spikenard, very costly," she was not at His feet as a receiver, as on other occasions, to get instruction or to find sympathy in her sorrow. She was there as a giver, to render the worship of a heart filled with the sense of His blessedness.

Then follow various spices, "all the chief spices." How is it with us? Is there a fragrance about us of not just one or two kinds of spice, but of "all the chief spices"? These spices speak to us of many virtues, or graces of the Spirit. Together they make up the sweet and varied fragrance of a well-balanced character.

Some Christians are loving, but they are inclined to be over-indulgent and lack firmness for what is right. Others are strict and exacting, firm in their stand for the right, but sadly lacking in love and grace. Such have only one or two of the sweet spices in their Christian life, not "all the chief spices."

The strict interpretation of the bride has Christ's earthly people in view. Even so, we may rightly make an application to the Church, the heavenly bride of Christ.

In verses 12-15 we have a beautiful description of the garden, the land of Israel in which His beloved is now planted once more. Here we find the precious fruits, as well as the spikenard and all the trees of frankincense. There is the fountain, the well of living waters. This, as well as the north wind and the south wind, is a picture of the Holy Spirit.

The spouse of the Lord is here likened to a "garden," an "orchard," "a fountain." She is so filled with all that is pleasant and fruitful to Him, and the graces of the Holy Spirit in her are so varied, that there is abundance for the heart of her Lord… The "garden" may be known for its choice collection of flowers, aromatic shrubs, and all pleasant plants. The "orchard" is known for all kinds of trees bearing precious fruit. The "fountain" is what waters the whole scene. Every leaf is wet and refreshed from the living fountain of waters.

En-gannim, a "fountain of gardens," speaks of the Spirit's work in the world. A garden is a special enclosure, and implies the need of separation, protection, and a nurturing hand. So the Spirit's work is to separate and nourish the people of God, as foreign plants in a strange country. The world around remains a wilderness.

And last of all, the King's garden not only ministers to His delight; it is also a source of blessing to the regions beyond. It is like "a well of living waters, which stream from Lebanon." And so if the garden of the Lord is "enclosed," if "a spring shut up, a fountain sealed" waters it, if it yields its precious fruit for the Lord, then indeed it will be a source of blessing to the world around, a channel for "rivers of living water" to flow to dying men.

A refreshing garden. Last of all, the Lord would have His garden be a source of refreshment to the world around — a garden from which the "living waters" flow. So the Lord can speak of the believer, indwelt by the Holy Spirit, as a source of blessing to a needy world. He says, "Out of his heart will flow rivers of living water" (John 7:38-39).

But the Bridegroom enlarges on what the bride is to Him… This is Christ's appreciation of "His own." We should have the sense of all this in our souls — of what He sees His people to be. If we carried in our souls more of the thought of what we are to Christ, He would be more to us. The eye would then be more off ourselves, and off one another. Then our gaze on Him would be steadier, and the joy of our souls more calm and holy.

In Scripture the word "wind" is sometimes used for the Holy Spirit. This verse is like the Lord praying for the different workings of the Spirit in the hearts of His beloved people. "Blow upon my garden, let its spices flow." There are spices — "chief spices" — in His vineyard, but they need something to make them flow out.

The south wind blows softly. It speaks of what is attractive in nature, of prosperity in the world. The north speaks of the dark, cold and cheerless side, of adversity... So we have mixed experiences: comfort on one hand, affliction on the other. But all of it is to make the spices, the fragrance of Christ, flow out in our lives.

He sends His north wind, bearing its wave of trouble to rouse the careless one. We do not like this; but it is good and wholesome for the spices in His garden. It shakes them out. The wind gets through the branches, and the fragrance is poured forth. Trouble checks us. It casts us on God, and presses out that which is of Christ in us. Then He can change His dealings; the wind changes. He says, "Come, O south wind, and blow upon my garden, let its spices flow." He gives deep enjoyment of Himself. He makes the sun of His presence shine into our souls, and the heart turns to Him and says, "Let my beloved come to his garden."

Sometimes a death-like stillness comes over the whole plantation... "Awake, O north wind, and come, O south wind!" is now the patient farmer's cry, "blow upon my garden."... But, oh, sweet thought! The garden belongs to Him, and He knows every plant in it well. He holds in His hand both the breath that fans and the whirlwind that sweeps. For all His tender, precious plants He measures out the right amount of north wind and south wind.

These few are the only words 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 is her own beloved Lord and Saviour. But when she speaks of the garden, she calls it "His garden." And of the fruit she says, "His pleasant fruit."

The bride takes up the picture the King used. In effect she says: "If I am a garden, and if the King can see in his garden a paradise of precious fruits, then let my beloved come into his garden and eat its precious fruits." In her eyes the garden would be a poor place without the King present. And we may say, "What would heaven be without the presence of Christ?... And what would a gathering of His people on earth be without Him among them?"

He does not say, "I may" or "I will," but "I am come." Already, while she is still inviting Him, He is present. His heart is always ready, waiting to attend to the cry of His beloved ones. The fruits of the Spirit are always acceptable to Him. He finds them rich and varied now, and He greatly delights in this banquet of love.

The bride, loved and beautiful, invites her Lord to come into His garden and share its refreshing fruits. At once He answers, "I am come." He does not say, "I may" or "I will," but "I am come." Already, while she is still inviting Him, He is present. His heart is always ready — waiting to attend to the cry of His beloved ones.

The bride had said, "Let my Beloved come into His (not her) garden." The Bridegroom now answers that invitation. He says, "I am come into My garden, My sister, My spouse." She is both "sister and spouse." When He speaks of her as sister, He owns the national relationship. In Matthew 12:46-50 He disowned that relationship, because they rejected the offer of the kingdom. Now that relationship is restored, and the godly part of Israel becomes the spouse. In His garden, the product of His love and His death, He finds His enjoyment, His joy and His satisfaction.

These different fruits may stand for the different results of the Spirit's work in souls. He works through the truth. There may be tears, bitter as myrrh, flowing from one who has a deep sense of past failure. The Spirit of God has applied the truth with power to the conscience, and the heart is broken... All sin is against God; and it is a painful thing to have to deal with God about our sin.

The Lord finds every variety of fruit in the gatherings of His people. But with everything that is of the Spirit, He has the fullest fellowship and enjoyment. "I have gathered … I have eaten … I have drunk." He shares in all the variety. He slights none. In the advanced disciple He may find the strength and vigour of wine. In the newborn baby there may be the sweet simplicity of milk.

How gladly the Bridegroom responds to the invitation of the bride. And may we not say Christ delights to be constrained by His willing people? The disciples on the road to Emmaus "constrained Him, saying, Abide with us." The Lord responds at once, in grace: we read that "He went in to stay with them." Having come into the garden, the King does more than share its fruits. He spreads the feast Himself, for He can say, "Eat, O friends; drink, yes drink abundantly, beloved ones." We may spread our little feast for the Lord as in the home at Bethany, but how rich a feast He spreads for us.

What a circle of blessing is set before us here! Look forward to the happy day. He who has been long absent will have returned. He will say in the hearing of His waiting people, "I am come" — "I am come into my garden, my sister, my spouse." Then the promises made to the fathers will be fulfilled to their children, according to the word of the Lord... What a circle of glory! What a circle of "friends!" What a feast of love! And what a joyous welcome from the heart of Him who is "Lord of all!"

How readily we understand such an experience. The very fullest assurance of the Saviour's love tends to make our hearts careless. When we are told that we are precious to Him, if we know Him at all, we are earnest and urgent; but when everything is fully out in His incomparable grace to us, how readily the flesh creeps in and takes it as a matter of course!