THE KING’S CHARGE
I charge you,
O ye daughters of Jerusalem,
By the roes and by the hinds of the field,
That ye stir not up,
Nor awaken my love,
Till he (or till she) please.
Uncertain from the original whether the ‘love’ be Shulamite or the king, or simply the love itself as now experienced and enjoyed. Translators and commentators divided in opinion as to the speaker. The words probably spoken by the king in regard to his Beloved, now so happy in his love, or perhaps sunk into sleep by his side. The charge addressed to the daughters of Jerusalem, or ladies of the Court, in the language of oriental poetry. ‘Roes and hinds’ familiar objects in the country. Beautiful, but timid animals, ready to start up at the slightest noise. From their affectionate disposition suitably introduced in connection with a matter of love. A man’s wife to be to him ‘as the loving hind and pleasant roe (Proverbs 5:19). Shulamite, Solomon’s Beloved, not to be disturbed in the enjoyment of his love, or in the sleep which was occasioned by it. Observe, in regard to the
Enjoyment of Christ’s Love,
1. The temporary and uncertain duration of that enjoyment in the present world. A limit to it so long as the Church is militant on earth. The banneret of love to be soon exchanged for the banner of war. The feast to give place to the fight. The banquet-house to be followed by the battle-field. Believers soldiers of Christ as well as His Bride. The bridal chaplet to be laid aside for the warrior’s helmet. The high enjoyment of the Bridegroom’s love on earth may be temporary, but not the love itself. That enjoyment easily disturbed, like the repose of the timid gazelle. Intimate fellowship with Christ a tender, delicate, and sensitive thing. Numerous causes of disturbance both within and without us. Even necessary duty in the battle of life and the service of the Master may disturb it. Sin, self, and the seductions of the world, however, its main disturbers. Satan as great a foe to such enjoyment as to that of our first parents in the bowers of Eden. Heaven the place of undisturbed enjoyment.
2. Great care necessary in order to preserve the enjoyment of Christ’s love. That enjoyment precious, as—
(1) Endearing the Saviour;
(2) Engaging us to His service;
(3) Deadening us to the world;
(4) Tending to crucify sin and increase holiness in the soul. The love of Christ constraineth us. The sense of it, therefore, to be carefully preserved. Hence the caution at the Supper Table: ‘Watch and pray, lest ye enter into temptation: Continue ye in my love.’ Important charge: ‘Keep yourselves in the love of God,’ that is, in the enjoyment of it (Jude 1:21). The sense and enjoyment of Christ’s love only preserved by
(1) Watchfulness against sin;
(2) Obedience to His will;
(3) Faithfulness in His service;
(4) Patient endurance of the cross. ‘If ye keep My commandments ye shall abide in My love, even as I have kept My Father’s commandments, and abide in His love’ (John 15:10). David and Peter lost for a time the joy of God’s salvation through sin, but not the salvation itself. Care to be taken to preserve a tender and an unsoiled conscience. Especial care necessary in our intercourse with the world, and even with the professing Church. Danger even of the ‘daughters of Jerusalem’ disturbing our love. Believers to be most careful over themselves when they have been nearest to Christ.
3. The desire of Jesus that His people may enjoy the continuance of His fellowship and love. Exemplified at the Supper Table in the Upper Room. ‘Continue ye in my love: These things have I spoken unto you that My joy might remain in you, and that your joy might be full’ (John 15:9-11). His desire to come in and sup with believers, and they with Him (Revelation 3:20). From no unkindness or unwillingness on His part if the enjoyment of His fellowship and love is not of longer continuance. Only necessity and duty compel the language: ‘Arise, let us go hence’ (John 14:31).
4. A time when sensible enjoyment of Christ’s love and fellowship may be safely and properly suspended. ‘Until he (or she) please.’ A suspension necessitated after the enjoyment in the Upper Room, both on the part of Christ and His disciples. Christ obliged to leave the ‘banqueting-house’ to go and redeem His lost sheep; believers to be ready to leave it to go and reclaim them. Others, still without, to be invited and brought to the Marriage-feast with ourselves. The loving self denial of the Master the best way to preserve the assurance of His love, and to secure the frequent repetition of the sense of it. The temporary suspension of our own enjoyment well repaid by the Saviour’s joy over another lost sheep found. Our love to Himself to be evinced by our care for His lambs (John 21:15). His promise to His faithful and self-denying servants: ‘I will see you again, and your heart shall rejoice’ (John 16:22). Christ most likely to be found again by us, when joining Him in His own loved employment—seeking and saving that which is lost. ‘Feed thy kids beside the shepherds tents.’