The King’s Admiration of His Bride
SCENE SECOND. Place: The Royal Garden. Speaker: The King to Shulamite
THE KING
Thou art beautiful, O, my love, as Tirzah,
Comely as Jerusalem,
Terrible as an army with banners.
Turn away thine eyes from me,
For they have overcome me.
Thy hair is as a flock of goats,
That appear from Mount Gilead.
My teeth are as a flock of sheep,
Which go up from the washing,
Whereof every one beareth twins,
And there is not one barren among them.
As a piece of pomegranate
Are thy temples within thy locks.
There are threescore queens,
And fourscore concubines,
And virgins without number:
My dove, my undefiled, is but one;
She is the only one of her mother;
She is the choice one of her that bare her.
The daughters saw her,
And blessed her;
Yea, the queens and the concubines,
And they praised her:—
‘Who is she that looketh forth as the morning,
Fair as the moon,
Clear as the sun,
Terrible as an army with banners?’
The king himself now appears, and expresses his joy in and admiration of his bride, notwithstanding her temporary coldness. Perhaps found by her in the royal gardens, where she had gone to seek him. Possibly only her exclamation on the conclusion of her song at the Marriage Feast. The place and circumstances of the dialogue now more difficult to determine. The application or spiritual meaning of the allegory, however, under the Spirit’s teaching, not difficult to find. Among the truths suggested by the passage, we notice—
1. Christ’s love not forfeited by His people’s falls. Shulamite is still ‘my love.’ So Christ revealed Himself after His resurrection to His disciples, who had forsake Him and fled; and to Peter, who bad thrice denied Him.
2. Earnest seeking after Christ sure to be followed by a happy finding of Him. Fervent longings for His presence succeeded by sweet enjoyment of it. Faith in and love to an unseen Christ sure of His blessing (John 20:29).
3. The penitent believer, seeking Christ sorrowing, the object of His admiration and delight.
4. Christ’s withdrawal from and silence towards His erring people not of long continuance. ‘In a little wrath, I hid my face from thee for a moment,’ &c. (Isaiah 54:9).
5. Christ returns to His people in love when they return to Him in penitence. No upbraiding for past sin. Lays the lost sheep on His shoulder, and returns with it rejoicing (Luke 15:4).
6. The fruit of chastening after a fall only greater endearment.
7. Christ’s views of His people, like His love towards them, unchanged by their falls. Their beauty, on repentance, the same in His eyes as before. The diamond a diamond still, notwithstanding temporary sullying. The beauty of nature fading; that of grace, fast colours.
8. Beauty a character essentially belonging to the Church and believers. ‘Thou art beautiful.’ Observe, in regard to the
Church’s Beauty.
1. A moral and spiritual beauty to be recognized, as well as a corporeal or sensuous one. The former as far superior to the latter as the soul and spirit is more excellent than the body, and the divine nature is superior to the human. Spiritual beauty, or the beauty of holiness, a portion of the beauty that is in God Himself; or rather is that beauty itself. Holiness the divine nature and image. Its essence love. That moral and spiritual beauty the beauty of believers. Believers renewed in the image of God. Made partakers of the divine nature. Conformed to the image of Christ, the perfection of beauty. Love the essential feature in their character, and that which distinguishes the children of God. ‘Though I speak with the tongues of men and angels, and have not charity (love), I am as sounding brass and a tinkling cymbal,’ &c. (1 Corinthians 13:1). That love, embracing both God and man, the sum of moral beauty, or the beauty of holiness. Believers chosen in Christ by God the Father, and blessed with all spiritual blessings, that they should be holy and without blame before Him in love (Ephesians 1:4). Beautified with salvation—salvation from sin into holiness. The Church’s holy beauty the delight of her divine Lord (Psalms 45:10-11). The Bride’s beauty compared to that of Tirzah, the royal city of one of the ancient kings of Canaan, and afterwards the metropolis of the kings of Israel. In Solomon’s time the northern, as Jerusalem was the southern, capital of Palestine. Its name, denoting the ‘pleasant’ or ‘agreeable,’ probably given from its situation or appearance.
9. A comeliness as well as a beauty belonging to the Church and to believers. ‘Comely as Jerusalem.’ Comeliness closely allied to beauty. Conveys the additional idea of pleasantness. The sweetness and the pleasantness of beauty. Shulamite comely—pleasant to look upon and converse with, as well as beautiful. In this respect also the Bride’s beauty a counterpart and reflection of the Bridegroom: ‘Thou art fair, my beloved; yea, pleasant’ (chap. Song of Solomon 1:16). A comeliness, as well as a beauty, in holiness. The one to be cultivated and exhibited by believers as well as the other. Believers to be, like Christ, not only loving but lovely. Their character to embrace not only whatsoever things are true, just, and pure, and honest, but ‘whatsoever things are lovely’ (Philippians 4:8). Christ not only the holiest, but the most attractive of men, even to publicans, and sinners, and little children. Believers to resemble Him by imbibing His Spirit. ‘Learn of Me, for I am meek and lowly in heart.’ ‘Love one another as I have loved you.’ Shulamite’s comeliness compared to that of ‘Jerusalem.’ Jerusalem the city of the great King. Beautiful for situation. The joy of the whole earth. At first a stronghold of the Jebusites; afterwards the metropolis of Palestine and residence of the kings of Judah. Its name—the ‘City or Foundation of Peace.’ Mostly surrounded by mountains. Compactly built. Fortified by lofty walls. Adorned with palaces. Beautified and ennobled especially by the temple, the peculiar abode of Jehovah, in the midst of it. An emblem of the Church in its unity and brotherhood, its security and peace, and especially in its being the chosen habitation of God through His Spirit’ (Ephesians 2:20-21). The Church’s beauty not so much her own as that of Him who dwells in her.
10. A terribleness as well as comeliness in the Church’s beauty. ‘Terrible as an army with banners.’ Something in extraordinary beauty that awes beholders and forbids approach. ‘Terror in love and beauty, not approached by stronger hate.’—Milton. A terribleness in holiness or spiritual beauty. ‘He perceived how awful goodness is, while in its form most lovely.’ Terribleness and beauty combined in the Church when enjoying much of the Divine presence and blessing. ‘Kings of armies did flee apace,’ while Israel was ‘as the wings of a dove covered with silver, and her feathers with yellow gold’ (Psalms 68:12-13. So Psalms 48:1-6). The people magnified the Pentecostal Church at Jerusalem, while awed by its holiness and afraid to join themselves at its (Acts 2:43; Acts 5:13). Paul terrible both to Felix and Agrippa. Believers walking in their true character as kings and priests to God, not only amiable but awful. Observe, in regard to
The Church’s Terribleness
I. The GROUNDS of it.
1. Her holy and spiritual character. The Church terrible through the heavenly walk and spirit of her members. One believer, by this Christ-like spirit, able to overawe a multitude.
2. The presence of Christ, promised to His Church and to His people individually. ‘God is in the midst of her.’ ‘I am with you alway.’ ‘Wherever two or three are gathered together in My name, there am I in the midst of them.’
3. The power committed to her. ‘Ye shall receive power after that the Holy Ghost is come you.’ ‘Tarry ye in Jerusalem until ye be endued with power from on high.’ That power exhibited—
(1) In the Church’s prayers and the answers to them. ‘By terrible things in righteousness wilt Thou answer us.’ The earthquake at Philippi connected with the prayers of Paul and Silas in the prison. The power of Elijah’s prayers to be repeated in the Church of Christ (James 5:16-18; Revelation 11:6). The smoke of the incense, with the prayers of the saints ascending up before God, followed by ‘voices and thunderings, and lightnings, and an earthquake’ (Revelation 8:4-5).
(2) In the Church’s ordinances, and especially its faithful preaching. ‘Strength’ as well as ‘beauty’ in God’s sanctuary. Power with the Word, both to convince and to convert. The hearers is ‘convinced of all and judged of all, and the secrets of his heart made manifest; so that falling down on his face he worships God and reports that God is among you for truth’ (1 Corinthians 14:24-25). So Felix trembled before Paul. ‘The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds’ (2 Corinthians 10:4).
(3) In its discipline. A disciplinary power committed to the Church by its Head,—to bind and to loose, to remit or to retain sins (Matthew 16:19; Matthew 18:18; John 20:23). The Kingdom of God not in word but in power. ‘I have judged already, in the name of our Lord Jesus Christ, when ye are gathered together and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus’ (1 Corinthians 4:20; 1 Corinthians 5:3-5). Effects of the spiritual and faithful exercise of discipline by the Church realized from the age of the Apostles to our own.
II. The OBJECTS of it. The Church terrible to her adversaries (2 Corinthians 10:4). So Israel in the wilderness (Deuteronomy 33:29; Deuteronomy 2:25; Exodus 15:14-16; Numbers 24:5; Psalms 48:5-6; Psalms 68:12). ‘Satan trembles when he sees,’ &c. A holy Church and a spiritual believer the terror of the devil. ‘Jesus I know, and Paul I know; but who are ye?’ The Church terrible in the eyes of her adversaries only as she is beautiful in those of Christ. More formidable to her enemies when arrayed in the beauties of holiness, than when armed with Acts of Parliament, and the sword of the civil magistrate. The Church, when faithful, ever terrible to her adversaries and to the world in general. Tyrants made to tremble by the constancy and firmness of believers (Acts 24:25). Mary, Queen of Scotland, more afraid of Knox’s prayers than of an army of soldiers. Attila overawed by Leo and his attending presbyters. Sin and ungodliness often put to shame by the zeal and consistency of a single believer (Hebrews 11:33-35). Christ’s weak Bride, both collectively and individually, mightier by her faith, holiness, and prayers, than the combined hosts of earth and hell. Samson in his locks of consecration and Nazariteship, a terror to the Philistines.
III. The NATURE of her terribleness. ‘As an army with banners.’ The Church terrible in her militant character as arrayed against the powers of evil. An army with banners terrible from its arms and armour flashing in the sun, its numbers, its order and array, its unity and compactness, its courageous spirit, determined mien, undaunted aspect, and firm step; resolved to conquer or to die in the conflict. The Church of Christ terrible as an
Army with Banners,
1. With Christ, the King of kings and Lord of lords, as its commander-in-chief, the Captain of the Lord’s host, the Captain of our salvation. The Church led on by Him who has already ‘overcome the world,’ and ‘spoiled principalities and powers, triumphing over them in His cross’ (Colossians 2:15; John 16:33).
2. Marshalled under subordinate leaders. ‘He gave gifts; some apostles, some prophets, some evangelists, and some pastors and teachers’ (Ephesians 4:8-11). Every pastor and Church ruler an officer under Christ.
3. Arrayed with goodly order, and governed by wholesome discipline. The Apostle’s joy in beholding the ‘order’ of the Church at Colosse (Colossians 2:5). His direction: ‘Let all things be done decently and in order’ (1 Corinthians 14:40.) A Church with Scripture order and discipline something terrible to the world.
4. Divided into various sections. Israel marched through the wilderness in four divisions, exclusive of the Levites (Numbers 10:14-28). One Church and yet many Churches. An army composed of many regiments, each with its own uniform and banner, yet serving one King and obeying one Commander-in-chief. Christian Societies and Missions in the Church as the battalions and squadrons of an army.
5. Animated with one spirit. Unity without uniformity the order of Christ’s army. One body and one spirit; one faith and one baptism (Ephesians 4:4-5). The Church’s terribleness seen and felt when its members stand ‘steadfast in one spirit, with one mind striving together for the faith of the Gospel’ (Philippians 1:27).
6. Furnished with suitable armour and weapons. The armour of Christ’s Church—the helmet of the hope of salvation; the breast-plate of righteousness, faith, and love; the girdle of truth; the shoes of the Gospel of peace; the shield of faith. As John Bunyan remarks—no armour for the back. Christ’s soldiers expected not to flee but to fight. Their weapons the arrows of truth, the sword of the Spirit which is the Word of God, and earnest, believing, and persevering prayer. Believers’ armour a panoply provided by God Himself—‘the whole armour of God’ (Ephesians 6:13-18; 1 Thessalonians 5:8). The armour of righteousness on the right hand and on the left (2 Corinthians 6:7). Their weapons not carnal, but mighty through God (2 Corinthians 10:4).
7. Distinguished by appropriate banners. Israel’s host in the wilderness said to have marched under four standards (Numbers 10:14-28). A banner given by Christ to be displayed because of the truth. His banner that waves over His people, Love. Christ himself set up for an ensign. Some of the emblems on the Church’s banners—a Lamb as it had been slain; a Cross; a Shepherd, carrying a lamb in His bosom. Some of their mottoes: ‘Behold the Lamb of God, that taketh away the sins of the world.’ ‘He loved us, and washed us from our sins in His own blood.’ ‘The good shepherd giveth his life for the sheep.’
The army of the Church composed of all who as sinners accept of Christ as a Saviour, and surrender themselves to Him as their King. Every true conversion to Christ an enlistment. Every genuine Christian a soldier of Jesus Christ. Baptism and Church membership a nominal enrolment. The baptized and professors found in the ranks of the world and the devil, deserters from Christ. Professing Christians, with the heart still in the world, traitors in the camp. The Church, as an army, not only prepared for battle, but always in it. Its enemies the world, the flesh, and the devil. Their worst enemy within—fleshly lusts that war against the soul—the law in the members warring against the law of the mind (1 Peter 2:11; Romans 7:23). The devil to be daily resisted (1 Peter 5:8-9). The world to be overcome by the disciple as by the Master and in the Master’s strength (1 John 5:4-5). The world to be won for Christ. Hardness to be endured as by good soldiers. Perseverance in the conflict to be maintained to the end. Victory certain. Every believer already a conqueror, fully in Christ and partly in his own person. The conflict hastens to a close. The crowning at hand.
The true and spiritual Church of Christ, ‘His body and the fulness of Him that filleth all in all,’ the living embodiment of Christianity. That Christianity ‘no failure; not feeble, but strong; not vanquished, but valorous and victorious; a spiritual power in the midst of a godless world; working in the early centuries, and during the middle ages, and ever since; working in spite of resistance and corruption, in spite of violence and sophistry, in spite of errors and perversions; often apparently imperilled, but never really overcome; assailed, but invincible; warred against, but triumphant.’—Stoughton’s Ages of Christendom.
Christ’s joy in His Church not only from her beauty and comeliness, but her terribleness. Believers never fairer in His eyes than when going forth in His strength to the spiritual conflict, and fighting the good fight of faith. The Bridegroom delights in contemplating his Bride as an army with banners led on by Himself as Her Captain. The Church often fairest in Christ’s eyes when foulest in the eyes of the world. Most like her Lord when incurring the world’s hatred, because testifying against its sin. ‘Me it hateth, because I testify of it that the works thereof are evil.’ ‘If the world hate you, ye know that it hated me before it hated you’ (John 7:7; John 15:18).
The description in the text realized in the Pentecostal Church to the present day. To be so still more hereafter (Revelation 19:8; Revelation 19:14).
The Bridegroom acknowledges the power of the Bride’s beauty over himself. ‘Turn away thine eyes from me, for they have overcome me.’ Eyes mentioned as the principal seat of beauty, and the expression of the soul. The language of the eye often more powerful than that of the tongue. A look from Christ broke Peter’s heart; a look from Peter overcomes His own. The part of the believer to have power with God as well as with men; with God first, then with men. The believer’s power with Christ in the look of penitence, dependence, and prayer. ‘He wept and made supplication unto him. He had power with the angel and prevailed’ (Hosea 12:3-4). Christ unable to hold out against the beseeching eye of the woman of Sidon. The pleading eye of the penitent thief drew forth from the dying Saviour His longest utterance on the cross. The eyes of the Spouse like those of doves. The more dove-like the believer, the more power he has with Christ. Doves’ eyes overcome the Lion of the Tribe of Judah. The proper character of the believer’s eyes that they ‘are ever toward the Lord’ (Psalms 25:15). Not lofty, but waiting on the Lord until he have mercy (Psalms 123:1-2; Psalms 131:1). Hence the believer strongest when he is weakest. Paul’s paradox: ‘When I am weak, then am I strong.’ ‘The lame take the prey.’ ‘Christ constrained by the earnest love of His dependent people (Luke 24:29-30).
The particular description now given of the Bride’s beauty mostly a repetition of a former one (chap. Song of Solomon 4:1, &c.). Lips, neck, and breasts, only now omitted.
Observe—
1. The Church’s beauty a permanent one. May, however, be more fully exhibited at one time than another. The same parts and features not always equally developed. In the Seven Churches, some things commended, and the want and weakness of others reproved. The Church at Ephesus praised for its patience and its works, but blamed for having left its first love. Israel’s love warmest at the earliest period of their history. ‘I remember thee, the kindness of thy youth, the love of thine espousals.’ Peter’s fall brought his love into question, and perhaps for a time cooled its ardour. ‘Because iniquity shall abound, the love of many shall wax cold.’ Young converts to preserve the ardour of their first love, and so to guard against the chilling influence of the world around them. Probably the earliest and the latest periods of the Church’s history those of its greatest spiritual beauty. Believers to seek to cultivate all the graces of the Spirit. To be perfect and entire, wanting nothing. To pursue, possess, and exhibit whatsoever things are true, just, pure, honest, lovely, and of good report: ‘if there be any virtue and if there be any praise.’
2. Christ’s love to His Church unchanged and unchanging. Speaks comfort according to the requirements of her case. Assurance of continued love and esteem needed after reproof for undutiful conduct. So with Peter after his fall. The charge to feed Christ’s lambs and sheep renewed as often as he had before denied His Master.
3. Truth requires repetition. Believers need to be reminded of what they have heard, and to have their minds stirred up by way of remembrance (Philippians 3:1; 2 Peter 3:1-2). More earnest heed to be given to the things we have heard, lest at any time we should let them slip. Line to be given upon line, and precept upon precept. Truth not easily imprinted on the mind so as to be retained, recollected, and always realized. The Spirit specially given to bring to our remembrance whatsoever Christ has said to us in His Word. Words spoken by Christ to His disciples after His resurrection those He had spoken before, but which they had either not understood or had forgotten (Luke 24:44). Words spoken by Christ must be spoken again by Himself, in order to have their relish and effect. Believers to be frequently reminded of their proper character and holy calling as Christ’s Bride, in order to be the more careful to exemplify that character, and to walk according to that calling.
The Bride commended by the Bridegroom as superior to all others. ‘There are threescore queens,’ &c. Possible allusion to the Ladies of an Oriental Harem. Something similar in Solomon’s own Court at a later period of his life (1 Kings 11:1-3). Perhaps only a comparison intended between Shulamite and all other women, even the queens, concubines, or secondary wives, and virgins, or candidates for that position, belonging to all Oriental Courts. Solomon’s Bride attended by ladies of high rank. King’s daughters among his ‘honourable women,’ while the queen stood at his right hand, accompanied by her virgins (Psalms 45:9; Psalms 45:14). The comparison viewed in relation to the
Church of Christ,
Suggestive of—
1. The excellence of Christ’s Church or true believers. None of all the queens, concubines, or virgins to be compared with Shulamite. Christ’s ‘little flock’ more beautiful and precious in His eyes than all other members of the human family, whatever their position, talents, or acquirements. This, however, not from anything in themselves, either original or acquired by their own efforts. ‘By the grace of God I am what I am.’ ‘Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the weak things of the world to confound the mighty,’ &c. ‘God hath chosen the poor of this world rich in faith and heirs of the kingdom which He hath promised to them that love Him.’ Christ’s chosen, redeemed, and regenerated people His ‘beautiful flock.’ Made comely with His comeliness put upon them. The best and most gifted of unrenewed men, in comparison to the subjects of His grace, but as ‘chaff to the wheat.’ The saints in Cesar’s household the true royalty—kings and priests unto God. The true ‘Sons of Zion,’ as partakers of Christ and His Spirit, ‘comparable to fine gold.’ Out of Christ, men at the best but flesh, and carnally minded. That which is born of the flesh is flesh. But the mind of the flesh is enmity against God. To be carnally-minded is death. The carnal mind not subject to the law of God, nor can be. ‘In me, that is, in my flesh, there dwelleth no good thing.’ Apart from renewing grace, men have not the love of God in them. The character of the unregenerate, that they love the praise of men more than the praise of God; are alienated from the life of God; are without God in the world; and do not seek after God, but mind earthly things. The comparison in the text true also of the Church of Christ collectively, as a visible and organized community, in relation to all other bodies of men, whether civil or religious. True, notwithstanding all the defects to be found in the Church visible; but true in the degree in which it approaches the Scriptural model, ‘the pattern showed in the Mount.’ The reason is, that the Holy Spirit is ever more or less at work in it, renewing men in the image of God. ‘The abode of the Spirit in the Church, from Pentecost, is a fact. A succession of ages is presented, on all of which the spirit sets a seal.’ Even in those ages, ‘overshadowed by ignorance and spiritual despotism, the light of the Spirit’s presence may be traced amidst the gloom; not only amongst those who stood apart from the corruptions of Christendom, but even in the heart of the Roman Church. Faith, love, and purity may be found in the lives of many in that communion; connected, it is true, with error and superstition, with much that was foolish, and worse than foolish; but yet faith, love, and purity were there—all the more manifestly, indeed, for the evils and hindrance that surrounded them.’—Stoughton’s Ages of Christendom.
2. The Unity of the Church. ‘My love, my undefiled is one, the only one of her mother.’ This unity farther expressive of the Church’s excellence. Shulamite more precious and excellent in her mother’s eyes than all her other children, and in her Bridegroom’s eyes than all the Queens, concubines, and virgins united. Her excellence enabled her to stand alone—one against ten thousand. Perfection needs no help or addition, and admits of none. The one diamond in the ring more precious than all the stones set round about it. The Church of Christ one in herself. ‘Jerusalem is a city that is compact together’—united or made one in herself. ‘One body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism.’ Apostles and other gifts bestowed by the Church’s Head, for the edifying of the body of Christ, till we all come in (or into) the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ’ (Ephesians 4:4-5; Ephesians 4:12-13). The Church many individuals, and many separate congregations and organizations, but one Church. Its true members the one Bride of Christ, united to Him by a living faith, and inhabited by His Spirit. United also to each other by a substantially common faith; by a common inward life, which is Christ Himself living in them by His Spirit; by a common birth and common nature, that of the Spirit, in virtue of which they are all made God’s children; and by a common love, as, notwithstanding all their diversities, brethren of each other. Christ’s prayer that that unity might be increasingly and perfectly developed and displayed to the world. That unity much more precious than uniformity in rites, ceremonies, and Church government, and independent of it. Exhibited in the Lord’s Supper: ‘We, being many, are one bread.’
3. The greatness of Christ’s love to His Church. Solomon’s love concentrated on Shulamite. So Christ’s love in regard to His redeemed. Israel loved by Jehovah with a peculiar love (Deuteronomy 7:7-8; Psalms 147:19-20; Psalms 148:14). The Lord ‘loveth the stranger to give him food and raiment:’ but loved Israel with the love of a Bridegroom. ‘You only have I known of all the nations of the earth.’ The love of the Father and of Christ to the Church, also a peculiar love. A general divine love towards all mankind. ‘God so loved the world that He gave His only begotten Son,’ &c. A special love to His Church. Christ ‘loved the Church, and gave Himself for it.’
4. The undividedness of the Church’s love to Christ. ‘My dove, my undefiled.’ Shulamite’s love to the Bridegroom that of the dove, distinguished for its undivided attachment to its mate. Herself ‘undefiled,’ as loving him with an undivided love. The mark of Christ’s true Spouse to be able to say: ‘Whom have I in heaven but Thee? and there is none on earth that I desire besides Thee.’ ‘What have I to do any more with idols?’ ‘What things were gain to me, these I counted loss for Christ: yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.’ ‘God forbid that I should glory, save in the cross of the Lord Jesus Christ, by whom the world is crucified to me, and I unto the world.’ The whole heart sought by Christ, and yielded through His grace. ‘My son, give me thy heart.’ His complaint against the nominal Israel: ‘Their heart is divided.’ The prayer of the regenerate: ‘Unite my heart that I may fear Thy name.’ The part of grace to make the double heart single.
5. The smallness of the Church as compared with the world. Shulamite one; the queens, concubines and virgins many. So with the true spiritual Church of Christ at any period of her history. In comparison with the world, and even with religious professors, Christ’s believing people but a ‘little flock.’ ‘We are of God, and the whole world lieth in wickedness.’ Among the Gentiles, as in Israel, the saved only a ‘remnant according to the election of grace.’ The gate of life straight, and ‘few there be that find it.’ The prophet’s complaint regarding Israel a general one: ‘Who hath believed our report?’ So the Saviour’s own, as addressed to the multitude: ‘Ye will not come unto me, that ye might have life.’ The Gospel preached among the nations to ‘take out a people for His name.’ God hath ‘chosen the weak things of the world to confound the things that are mighty.’ Christ’s Church His ‘hidden ones,’ whom ‘the world knoweth not, even as it knew Him not.’ Yet collectively, a ‘multitude that no man can number, of all nations, and kindreds, and peoples, and tongues’ (Revelation 7:9).
Shulamite represented in the text as an object of admiration and praise to spectators. ‘The daughters saw her, and blessed her (pronounced her happy)’ &c. The Bride’s beauty and excellence thus strongly commended by her royal Bridegroom, who extols her as the object of admiration to those who might have been her rivals. The New Testament Church and converted Israel similarly spoken of by the prophet. ‘Their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them that they are the seed which the Lord hath blessed’ (Isaiah 61:9). Jerusalem to be made a praise in the earth and a joy of many generations (Isaiah 60:15; Isaiah 62:7). Israel was to be an object of admiration and wonder to other lands, on account of the wisdom and understanding through the Divine law which had been committed to them, and to be made ‘high in praise, and in name, and in honour above all the nations’ (Deuteronomy 4:6; Deuteronomy 26:19; Jeremiah 33:9). A thing which actually happened (Ezekiel 16:14; 1 Kings 10:8). So after the effusion of the Spirit on the day of Pentecost, the people collected from every nation under heaven, wondered when they heard the illiterate Galilæans declaring in all their respective languages, ‘the wonderful works of God.’ Subsequently, the infant Church at Jerusalem ‘had favour with all the people’ who ‘magnified them’ (Acts 2:6-11; Acts 2:47; Acts 5:13). The rulers, ‘seeing the boldness of Peter and John, marvelled, and took knowledge of them that they had been with Jesus.’ The council ‘looking steadfastly on Stephen’ as he stood before them, ‘saw his face as it had been the face of an angel’ (Acts 4:13; Acts 6:15). King Agrippa, hearing and seeing Paul, ‘almost persuaded’ to become a Christian. The testimony of the heathen in regard to the early Christians: ‘See how these Christians love one another!’ ‘They are astonished who behold thy order.’—Theodoret. Believers the living epistles of Christ, known and read of all men. So to live that others seeing their good works may glorify their Father who is heaven. ‘They magnified the grace of God in me’ (Galatians 1:24). Men to see that faith in Jesus makes believers not only holy but happy. Others to be attracted to Christ by what they see in His people (Zechariah 8:23). ‘Now I saw in my dreams that Christian went not forth alone; for there was one whose name was Hopeful (being so made by beholding of Christian and Faithful in their words and behaviour, in their sufferings at the Fair), who joined himself unto him. Thus one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage.’ The language of the admiring daughters apparently given: ‘Who is she that looketh forth,’ &c. Perhaps the exclamation of the king’s female attendants, as they saw Shulamite enter the garden while they had accompanied him. The language, not of ignorance, but of admiration. That in the Church of Christ fitted to awaken the wonder and admiration of the world. The Church a wonder in heaven (Revelation 12:1). The Apostles a ‘spectacle to the world, to angels and to men’ (1 Corinthians 4:9). In reference to
New Testament Believers,
The language suggestive of—
I. Their POSTURE. ‘That looketh forth as the morning.’ Indicates—
1. Deliverance and change for the better. The morning looks forth out of the darkness of the night. The shadow of death turned into the morning. The case—
(1) Of the Church at and after Pentecost. ‘Ye shall have sorrow; but I will see you again, and your hearts shall rejoice.’ Darkness made light before them. ‘The day-spring from on high hath visited us, to give light to them that sit in darkness.’ ‘The darkness is past, and the true light now shineth.’ At Pentecost the light of the moon made as the light of the sun.
(2) Of believers at conversion. ‘His going forth is prepared as the morning.’ The converted and believing soul goes forth out of darkness into light, out of bondage into liberty, out of death into life. ‘Ye shall go out with joy, and be led forth with peace.’ Believers are children of the light and of the day. Not of the night nor of the darkness. Possess of the day-star in their hearts.
(3) Of the Church at the Resurrection. All comparatively night with the Church till Jesus comes. Her chief beauty and blessedness connected with His glorious appearing, when she looks forth from the night of tribulation and the darkness of the grave. ‘In the beauty of holiness, from the womb of the morning, thou hast the dew of thy youth.’ ‘He shall come to be glorified in His saints, and admired in all them that believe’ (2 Thessalonians 1:10).
2. Cheerfulness and confidence. The face not now hidden or cast down from sorrow, shame, or fear. From Mount Olivet the disciples returned to Jerusalem with great joy. After Pentecost they ‘did eat their meat with gladness and singleness of heart, praising God.’ The council marvelled at the boldness of Peter and John, and saw the face of Stephen as the face of an angel. Believers having peace with God through Jesus Christ, rejoice in the hope of the glory of God, glory in tribulation, and have joy in God Himself (Romans 5:1, &c.). Conscious enjoyment of God’s favour the health of a man’s countenance. In Christ we receive at conversion, ‘not the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba Father!’ Confidence towards God a fruit of faith in His Son. He hath given us, ‘not the spirit of fear, but of love, power, and of a sound mind.’ The promise connected with the Lord’s appearing: ‘For their shame they shall have double; and for their confusion they shall rejoice in their portion’ (Isaiah 61:7).
3. Interest in others. The law of Christ’s kingdom: ‘Look not every man on his own things, but every man also on the things of others.’ Believers after Pentecost looked forth with pity and concern on a world lying in wickedness. Their calling: ‘Ye shall be my witnesses to the ends of the earth.’ Preach ‘repentance and the forgiveness of sins in My name to all nations.’ ‘Freely ye have received; freely give.’ The Gospel committed to the Church for the world’s salvation. Believers to hold forth to others the Word of life. To look forth on the multitudes with the bowels of Christ. To go, in the spirit and steps of their Master, to ‘seek and save that which is lost.’ The world to be won for Christ.
II. Their APPEARANCE. A threefold comparison—
1. ‘Fair as the moon.’ The moon, with her borrowed light, an object of beauty for the whole earth she looks upon. Beautiful when rolling on with unclouded grandeur. So Homer—
——The moon, refulgent lamp of night,
O’er heaven’s clear azure spreads her sacred light.
When not a breath disturbs the deep serene,
And not a cloud o’ercasts the solemn scene.
——The conscious swains, rejoicing in the sight,
Eye the blue vaults and bless the useful light.
Still more beautiful when her path is through dark masses or patches of clouds—
The moon,
Rising in clouded majesty, at length,
Apparent queen! unveil’d her peerless light,
And o’er the dark her silver mantle threw.
Still more so, perhaps, in her virgin crescent. So the Church of Christ, faithfully reflecting to a world still in darkness the light she receives from the Sun of Righteousness, an object of beauty to men and angels. All the more beautiful when her path is through dark clouds of trial and adversity—her usual course in this world. The proper character of believers to be ‘fair’ in their doings, dealings, and general demeanour. To cultivate and exhibit ‘whatsoever things are pure, lovely, and of good report.’ The Church’s fair face to be soiled with tears, but not with sin. Her character after Pentecost (Acts 2:42-47; Hebrews 10:32-34).
2. ‘Clear as the sun.’ The Church’s path progressive. A refulgence belonging to the sun above that of the moon. The New Testament Church clothed with the sun, while the moon is under her feet (Revelation 12:1). The Lord Himself, the Sun of Righteousness, her everlasting light. Believers partakers of His glory. Even now the prayer of Deborah in part fulfilled: ‘Let them that love Him be as the sun when he goeth forth in his might’ (Judges 5:31). Fully hereafter. ‘The righteoun shall shine forth as the sun in the kingdom of their father’ (Matthew 13:43). We shall be like Him; for we shall see Him as He is. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory (1 John 3:2; Colossians 3:4). Believers to be clear in their character, their conscience, and their creed. Christ’s Church to be like Cesar’s wife—above suspicion.
3. ‘Terrible as an army with banners.’ The comparison to a bannered host already made. The allusion here not unlikely to the celestial host, the stars, as they appear marshalled in the midnight sky, when ‘He bringeth out their host by number.’ The third comparison probably taken from the same class of objects as the first and second. The stars, as seen in Syria, especially resplendent. Something overpowering and awe-inspiring in the countless starry worlds, varying in magnitude, brilliancy, and colour, as they throng the deep blue vault of heaven. The Church not only fair and clear but terrible; and terrible as she is fair and clear. Attractive yet terrible. Burning yet unconsumed. The Church’s faithful ministers especially, as stars in the Saviour’s right hand. They that turn many to righteousness to shine as the stars for ever and ever (Daniel 12:3). The whole regenerate Church to be seen one day by an astonished world as a countless starry host, of which ‘one star differeth from another star in glory.’ The description of the Church in this verse, and the kindred one in verse fourth, among the most magnificent passages in the Song. The distinction between the two, that the former takes its comparisons from terrestrial, the latter from celestial objects. Perhaps pointing to the distinction between the Church while militant on earth, and the same Church when triumphant in heaven; the former description concluding with the simile of an army marshalled for battle under its banner, the latter with that of glittering stars peacefully shining in the midnighty sky. Conflict first, then rest. First the fight, then the feast.
“There they who with their Leader,
Have conquer’d in the fight,
For ever and for ever,
Shall shine as stars of light.”