In the Song of Solomon, why is it said that we shouldn't awaken love until it pleases?

Cant. 2:7. "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he [she] please." At the close of this happy and cloudless day, we leave the bride of the King, in the repose which His changeless love alone can give. The banner of His love over her, the everlasting arms underneath her, she rests in His eternal embrace. She delights in what He is. Hence she speaks of His shadow, His fruit, His banquet, His banner, His left hand, His right hand. It is all, it is only, Christ. When the soul is thus occupied with Him, He of all others is the most careful that it should not be disturbed. The roes and the hinds are the most easily startled creatures in the field. And their sense of hearing is so acute, that a far distant sound of danger will alarm them. So keenly sensitive should we all be to the most distant approach of that which would interfere with our walk and communion with the Lord; or that would in any way turn us aside from the paths of practical holiness, and entire devotedness to the Lord Jesus Christ.

"The startled roe, the timid, trembling hind, See how they stand in watchfulness intense, Noting the changeful breeze, lest on its wing Some tones of distant peril should be borne I charge you, daughters of Jerusalem, I charge you by the roes and by the hinds, Ye sons and daughters of Almighty God, Be watchful too; — be jealous over prayer, With sensitive alarm observe and shun Whate'er disturbs or threatens to disturb Communion with your God! — the roving thought, The self-exalting fancy, and the doubt Mistrustively unjust; come they not oft Struggling to quench the flame of holy love Enkindled in the soul, and intercept Glory's bright dawning from the eager eye?

Cant. 2:8. "The voice of my beloved, behold he comes leaping upon the mountain, skipping upon the hills." When the soul has been maintained, for a length of time, in uninterrupted communion with the Lord, the affections become more lively, and the desire for His return becomes more real and earnest. Hast thou caught, O my soul, the spirit of the loving and the loved Shelomith, in these blessed words? "The voice of my beloved, behold, he comes." Is He indeed thy best beloved? Is there no voice to thee like His? Art thou waiting and longing for Him daily!

"I charge you, O ye daughters of Jerusalem, by the roes and the hinds of the fields that ye stir not up nor awake my love till he (or she) please." The Hebrew reads, "till it pleases," so the context must decide who is speaking and whether it is He or she that is sleeping. "Behold, He that keeps Israel shall neither slumber nor sleep" (Ps. 121:4). So it is certainly not the Lord who is asleep here, but His beloved one, sleeping peacefully in His embrace, and He, as He holds her lovingly in His arms, is watching that nothing disturb her rest. He charges by the roes and the hinds of the fields that none stir up or awake her till she please. The roes and the hinds have a very keen sense of hearing. Their keen ear detects anything approaching even at a great distance off.

"I would cause thee to drink of spiced wine of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please." (Or she please. For it would seem rather that it is the spouse that is resting peacefully in her bridegroom's embrace while He lovingly watches that nothing disturb her.)

"I charge you, O ye daughters of Jerusalem, by the roes and the hinds of the field, that ye stir not up, nor awake my love, till he (or rather she) please." The Hebrew reads till it please and the context must make it clear whether it is he or she. We have the same verse in chapter 2 verse 7 where we see clearly from the previous verse that it is she that is resting in His strong embrace, sleeping peacefully, while He watches tenderly that nothing disturb her rest. So here also in 3:5. No sooner does she leave all in her ardent seeking after Him alone, and then having found Him brings Him into her own home, then we find her fully at rest, sleeping peacefully in His arms, while He watches that nothing disturb her peace. She could not rest in her own bed without Him, but now in His arms what rest what peace is hers. Have you found that joy and peace also? Are you seeking it in His embrace and there only? You will find it no where else but there.

And now comes in an important key-note for understanding Solomon's song. "I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please." This occurs several times in the song, and I think it is the perfect answer to those who suppose that the song is merely a number of little songs put together without any particular order. Not so. There is perfect order, and not only continuity but progress. It will be found that this charge is given three times. There is one a little like it which we might consider a fourth, but not strictly so. It occurs in this second chapter; also in the third chapter; and again in the last chapter — the eighth chapter; so that it is clear from this, that there is a very designed order. And this also helps to confirm another thing which I referred to, and that is that the Lord is viewed here as not yet married to her. It is, I think, the Bridegroom and the bride elect. The term 'bride' is, of course, used: but we must not suppose that the marriage had yet been consummated. Not so. She is waiting for the establishment of the relationship. She has the sense of it, the grace of the Lord in deigning to look upon her, and, of course, her heart desires it. "I charge you," then, she says, "O ye daughters of Jerusalem, by the roes and by the hinds of the field" — referring to them, I suppose, as being the most sensitive of all animals as to noise — the most easily disturbed. She draws attention to her desire, therefore, that nothing should disturb Him — that He should rest in that love which He designed for her. For it is a sweet and wondrous thought that the Lord means to rest in His love for Jerusalem. I am now referring to the last chapter in Zephaniah, and my object in referring to it is to show the hidden links which connect this Song of Solomon with the rest of the word of God. I have referred to the Psalms: I now refer to this in the Prophets. The mind of the Holy Ghost is one. He is to rest in His love; and, as to whom does He use that expression? To us? No, to Jerusalem. You will find this clearly enough in Zephaniah 3.

Canticles 8 stands by itself, and appears to me to recapitulate the principles of the whole book. It returns to the foundation of that which gave rise to all these exercises. The full satisfaction of all the desires of the remnant is prophetically announced, and the path of their affections is marked out. But this picture is drawn for the encouragement of those who are not yet enjoying it, and expresses the desire for its accomplishment (giving thus the sanction of God to the ardent desire of the remnant to possess Christ, and to have full liberty of communion with Him). The reply teaches, with a clearness that is very precious, the manner of its accomplishment. The ardent affection of the loved one is manifested, and the Beloved desires that she may rest in His love, and enjoy it as long as she will without being disturbed. Afterwards she comes up out of the wilderness, leaning upon Him. And where did the Lord awaken her from her sleep? Under an apple-tree (see Cant. 2:3). From Christ alone she derives her life. Thus only can Israel give birth to this living remnant, which, at Jerusalem, shall become the earthly bride of the great King, which desires to be, and shall be, as a seal upon His heart, according to the power of a love that is strong as death — that spares nothing, and yields nothing.

There is evidently in the Song of Solomon, a mental furnishing of the closest affection to meet and form the mind of the Remnant, so that, in Spirit, the instructed ones may rest in His love, with the consciousness that He is yet to come, and must be rightly looked and waited for. This is more than either prophetic acquaintance with circumstances, or what is taught in the Psalms of God's ways or dealings, where they learn dependence and obedience - practical righteousness. It is not only that the excellency of the coming One is seen, but that there is a knowledge of His love. He is to be left to rest in it. This was something brought out in Mary and the alabaster box. Yet we see here, it is in mental consciousness, and learning His love in Spirit, for, as remarked in the notes, there is always His coming spoken of directly after saying He is not to be woke up. This gives profound interest to the Song of Solomon, and a new character to the Remnant too.

Here, chapter 3:5, and 8:4, is not, as in verse 2 and elsewhere, but ha-havah (the love). Were it ray-ah (love, or companion) it would be necessarily "she"; but the feminine of the verb depends on ahavah, and the question must be decided by the sense. I am disposed to think the English version right. The beloved One rests in His love. Note, in each case immediately after, there is a coming up from the mountains, hills, wilderness - the two first times, "the Beloved," the last, the Spouse leaning on Him, and then blessing.

The spouse, or godly remnant of the nation, knowing His Bridegroom love, falls into His embrace. She could find no resting-place until she found Him. And now, worn and weary with her wanderings, like the prodigal in the far country, she finds perfect repose in His changeless love. His heart is the only resting-place of hers. "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he [she] please." This charge was considered in our meditations on Cant. 2:7. The same charge occurs in Cant. 8:4. Each time it is given the coming of the Lord immediately follows. In chapter 2:7, it is the revelation of Himself. "The voice of my beloved, behold he comes." It is Himself, personally, that is here thought of. In Cant. 3:5, it is the Messiah coming in royal procession, as the true Solomon, crowned King of Israel by the heart of the nation. "Behold King Solomon with the crown wherewith his mother [Israel] crowned him in the day of his espousals, and in the day of the gladness of his heart." In chapter 8:4, the bride is seen leaving the wilderness as united to Him. This is marked progress. "Who is this that comes up from the wilderness, leaning upon her beloved?" This is all that the heart desires. It is the consummation of all happiness. To be with Him — one with Him — and like Him, is the full, perfect, and eternal blessedness of all His people.

The canticle closes with an appeal to the daughters of Jerusalem not to disturb the rest of love. The slightest movement would disturb the timid and sensitive roe or hind of the field. With the banner of love over her, and the arms of love around her, the bride dreads the slightest intrusion that would mar the enjoyment of love. And well may the saint, in the enjoyment of the love of Christ, dread any intrusion that would break up or mar that intimacy of love that may exist between him and his Saviour.