The Bridegroom and the bride.
Love's native language is poetry. When strong and happy feeling dominates the soul, it soon bursts into a song. As young life in a fruit tree breaks out into leaf and blossom, so the spiritual force of love unfolds in metaphor and music. Among the lyrics composed by King David, those which celebrate the Messiah-Prince have the richest glory of fervour, blossom most into Oriental imagery; and inasmuch as Solomon inherited somewhat the poetic genius of his father, it was natural that he should pour out in mystic song the heart throb of a nation's hopes. The deep and inseparable union between Christ and his saints is by no one set forth so clearly as by Jesus the Christ; hence love is strong and tender, because love's Object is noble, winsome, kingly, Divine.
I. THE BRIDEGROOM'S CHARMS.
1. The love of Christ is incomparably precious. "Thy love is better than wine." All true love is precious—a sacred thing, a mighty force. The love of Jesus is absolutely perfect, without any admixture of alloy. Love is the mightiest force in the universe, a magnet whose attractive power reaches from the throne of God to the very gates of hell. And love is as precious as it is potent. It makes a desert into a paradise; changes base metal into gold; transforms foul rebels into loving sons. It is a banquet for the heart; a perpetual feast; a fountain of purest joy. What the rarest wine is for a fainting body, that the love of Jesus is to a burdened soul.
2. The love of Christ is diffusive. It is as "unguent poured forth." The love of God's Son existed long before it was manifested. That love is seen in all the arrangements of creation. That love is unfolded in all the methods of daily providence. "By him all things consist." That love is shed abroad in the believer's heart "by the Holy Ghost." As the flowers in our gardens pour out their essential life in their sweet fragrance, so the love of Christ is Christ's life poured out for us. All the love which angels cherish is Christ's love diffused. He is the "Firstborn of the creation of God." All the parental love that has ever glowed on the altar of human hearts is the love of Christ diffused. All practical benevolence for the well being of mankind is the outflow of Immanuel's love. The love that constrains me to compassionate deeds and to intercessory prayers is the love of Christ diffused. Discovering the heavenly savour inspires our hearts with joy. Heaven is knit with silken cords to earth.
3. The love of Christ is condescending and gracious. "The King hath brought me into his chambers." Had we been told that God admitted into his presence chamber the unsinning angels, we should not have been so profoundly moved. They are meet for his service. But to admit the base and degenerate sons of men into his intimate friendship, this reflects a singular glory upon his kindness; this is a miracle of love. By such familiar intercourse he trains us in kingly conduct, communicates to us Divine wisdom, moulds us into his own image. Beyond this deed of grace not even God can go. As there was no depth of humiliation to which he was not willing to stoop for sinners, so there is no height of excellence from which he would exclude us. Such love no human thought can measure. It is higher than heaven: how shall we scale it? It is deeper than hell: how shall we fathom it?
II. THE BRIDE'S RESPONSE.
1. Her love originates in the high renown of his love. "Thy Name is as ointment poured forth." So long as this strong force of love was confined within the heart of Christ, no human soul could suspect its existence. On what ground could any dweller on earth conjecture or imagine that he was the object of Immanuel's love? That love must be unfolded, declared, made clearly known. And this is what Jesus has done. Not content with warm protestations of his affection, he has stooped to perform impressive deeds of kindness—yea, prodigies of compassion. All the romantic stories of heroic love Jesus has immeasurably surpassed. His renown is sung in all the courts of the heavenly palace. He has made for himself a "Name above every name," human or angelic... This high reputation warrants our approach, our admiration, our trust, our responsive love. "We love him, because he has first loved us."
2. Our love craves a closer fellowship with his Person. "Draw me!" We have made such discoveries of excellence in our Immanuel that we long for larger acquaintance. To us he is a vast mine of spiritual wealth, and the deeper we go the rarer jewels do we find. His charms seem infinite, and no fear troubles us that we shall exhaust them. We are troubled that our own love is so inadequate, so unworthy; hence we desire a closer approach, that his spiritual beauty may quicken our languid affection. Feeling the magnetic power of his love, we too may be magnetized. We cannot command, by a mere volition or a mere resolve, that our love shall flow out. So the only way to intensify our love is by coming into fuller contact with his. Only life can generate life, and only the love of Christ can stir into activity the principle of true love in us. Therefore we pray, "Draw us into nearer fellowship, into more vital union!"
3. Our love desires a prompt obedience. "We will run after thee." We love to walk in his footsteps, and when we discover where his haunts lie, we run to seek him there. So sincere is our love, that we long to do his will promptly and heartily. We wish to hear every whisper of his commands. We deprecate that anything on our part should chase the smiles from his face. We long that his thoughts may be our thoughts, his dispositions our dispositions, his purposes our purposes; so that between Christ and us there may be perfect concord. As said Ruth to Naomi, so say we, "Whither thou goest, I will go; and where thou dwellest, I will dwell." We can do without food, we can do without friends, we can do without health, but we cannot do without Christ. Wrote Samuel Rutherford to a friend, "If hell fire stood between you and Christ, you would press through in order to reach him." All service is delight when the feet are winged by love.
4. Love brings us into the best society. "The upright love thee." The love that draws the best men near to Christ likewise draws them near each other. As the spokes of a wheel get near to the hub they get into closer proximity to each other. The more love we give out the more substantial good we get. The friendship of the pious is a precious treasure; their wisdom enlightens, their piety stimulates, their love enkindles, ours. In their society we are elevated and gladdened. The story of their experience inspires us for new endeavour; their triumphs awaken our most sacred ambitions. With Moses, we learn meekness; with Elijah, we learn how to pray; with Job, we learn endurance; with Martin Luther, we learn courage. The society of saints throws into the shade the society of sages or of kings.
5. Love treasures up the recollection of past favours. "We will remember thy love more than wine." What Jesus Christ has done for us in the past he will do again. Since his love is infinite, he has not exhausted his love tokens in the past; he has more costly things yet to give, richer dainties yet to place on his banquet table. Still, there are times when we cannot realize a present Saviour, when the conscious possession of his love is suspended, and at such times it is a cordial to our spirits to bring out the memorials and tokens of past affection. Our memory is a vast chamber, hung round with ten thousand mementoes of Immanuel's love. Thus, in a dark hour of depression, King David sang, "Yet will I remember thee from the land of Jordan, and of the hill Mizar." In winter's dark days we will feast upon the fruits of well remembered summer.
6. Love creates the purest joy. "We will be glad and rejoice in thee." Joy arises when a felt want is satisfied; but so long as we are sensible of needs and cravings for which no supply is at hand we are miserable. A thirsty man upon a scorching desert, leagues removed from any well, is a stranger to gladness. The misery of lost spirits, doubtless, arises from passionate cravings for which there is no supply. On the other hand, when we can feel that Christ is ours—ours in bonds which nothing can sever—we feel that every want is met, every ambition is realized, every aspiration fulfilled. "Then shall I be satisfied, when I awake, in thy likeness." Therefore, although outward surroundings may tend to depress, we can always find in the fulness of Christ sources of hope and joy. "With him is the fountain of life."—D.
Low estimate of self.
A genuine Christian will take a modest estimate of himself. "He has learnt not to think more highly of himself than he ought to think." Many Christians undervalue themselves; and though this practice is not so obnoxious in the eyes of others as over valuation, yet this also is a fault. It is better to pass no judgment on ourselves; it is seldom called for; it is often a folly.
1. EXTERNAL BLEMISH. "I am black."
1. This blemish (if it be one) is very superficial; it is only skin deep. A strong comparison is employed to convey more vividly the impression—"black as the tents of Kedar." These were manufactured from camel's hair, and, from long exposure to sun and dew, were in colour a dingy black. So when a Christian views himself as he appears externally to others, he sees, perhaps, his ignorance, his poverty, his imperfections, his obscurity, the contempt with which he is regarded by others, If the heavenly Friend should view him only in his outward appearance, he is devoid of attraction, destitute of ordinary beauty.
2. This blemish arises from the hard treatment of others. "My mother's children were angry with me; they made me keeper of the vineyards." Compulsion was used. The speaker had been coerced into employment which was menial and exhausting. It demanded long exposure to scorching sun and to chilling dews. The effect was to mar the beauty of the countenance. Yet the eye of love would detect beneath the surface a richer beauty—the beauty of patient obedience and unmurmuring submission. Men of the world may oppress and persecute; they cannot injure character. Earthly kings and magistrates may scourge and imprison the bride of Christ; they may despoil her of much external comeliness; but in the eye of reason—in the eye of God—she is more comely than before. Only the dross is consumed; real excellence of soul comes clearer into view.
3. Or this may be a real blemish through self-neglect. "My own vineyard have I not kept." Possibly, in the endurance of such hardships, it might have been possible to escape the blemish. Suitable precautions were not taken. Under stress of cruel compulsion, there had been a feeling of self-abandonment—a weak yielding to despair. It is hard to maintain a heavenly tempor under daily provocations; yet it can be done. It is hard to cultivate the Christian graces amid scenes of suffering and mockery; yet it ought to be done. The King Omnipotent has said, "My grace is sufficient for thee." We shall render the most faithful and useful service to others when we maintain in vigour our own piety. The healthful face of a holy character must under no circumstances be neglected.
II. INTERNAL BEAUTY. Though black (i.e. sun-browned), she was yet "comely"—yea, beauteous "as the curtains of Solomon." Likely enough, there is in this poetic drama a conversation, the parts of which are not distinctly marked. Likely enough, the daughters of Jerusalem here interject the remarks, "comely;" "as the curtains of Solomon."
1. The judgment of others respecting us is often more equitable than self-judgment. Some persons, confessedly, have a sad habit of overrating their virtues; but others are diffident and over-modest—they are given to self-depreciation. Through a jealousy for truth, or through a fear of self-delusion, they underrate their real goodness. As we can judge the merit of a painting or a statue a little distance removed, so a judicious onlooker can often more accurately judge us than we can judge ourselves. It is better for our comfort and for our usefulness neither to underrate nor to overrate ourselves. Very precious is the inward spirit of truth.
2. Internal beauty is preferable to external. It is not so apparent to the eye of man, but it is more prized by God, by angels, and by the best class of men. It is superior in itself, because it belongs to the soul. It is more influential for good. It brings more joy to the possessor. It is permanent, and outlasts all changes of time and pain and death. The genuine Christian may be poor in earthly wealth, but he is endowed with the treasures of heaven. He may wear coarse and homespun apparel, yet his soul is clothed in a robe of perfect righteousness. His face may be marred with suffering and ploughed with the effects of arduous toil, yet is he comely with holiness and beautified by the hand of the great Artificer.
3. Internal beauty is obtained through self-sacrificing service. The bride was really comely, though she had been compelled to work, like a slave, in the vineyards; yea, she was comely in character, as the result of this toil. Very true is it that no persecution can injure us; it brings, sooner or later, real advantage. The noblest characters have been fashioned and burnished in the furnace of suffering. Even of the Son of God we are told that "he learned obedience by the things which he suffered." The statue is not perfected until it has felt ten thousand strokes of the chisel. The diamond does not sparkle at its best until it has been well cut on the wheel of the lapidary. The pearl of great price is the fruit of pain. The verdict of experience records, "It was good for me that I was afflicted." Suffering is God's lancet, whereby he produces health. A vital lesson is here taught. Without personal piety there can be no permanent usefulness. A man's character is the mightiest instrument for recovering and elevating others. If we long to see the vineyards of others fair and fruitful, our own vineyard must be a pattern of good culture. Our first duty is respecting ourselves. If we are full of light, we can lead others along the path to heaven. Personal holiness is the great desideratum.—D.