SHULAMITE’S WISH
Chap. Song of Solomon 8:1-4
O that thou wert as my brother,
That sucked the breasts of my mother!
When I should find thee without,
I would kiss thee,
Yea, I should not be despised.
I would lead thee,
And would bring thee unto my mother’s house,
Who would (or thou wouldst) instruct me.
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 awaken my love,
Until he please.
Shulamite still addresses her Beloved, perhaps now already on the way to the fields, towards her mother’s house. Expresses the wish that she could be as familiar with him even outside, as if he were her brother. She had desired his kisses; and now wishes she could becomingly repay them with her own. She could wish to have him with her in her mother’s house, and be her instructor there; where on her side she would present him with the best of the beverages she possessed, as the fruit of her own labour in the vineyard. In language already employed in relation to the enjoyment of his fellowship and love (chap. Song of Solomon 2:6-7), she pictures to herself the joy she should thus experience, and the care she would take that nothing should disturb it. The whole the language of a loving wife, expressed according to Oriental manners, and in the style of Oriental poetry. Observe—
1. The renewed soul, brought to the realization of Christ’s preciousness and love, and to the experience of the blessedness of being united to Him as His Bride, cannot be satisfied without the closest intimacy and unrestrained enjoyment of His fellowship. An intense longing after more of His fellowship and love, a mark of the heaven-born soul, and of the Bride of Christ. Unable to enjoy in this world as much of that communion with Christ as he desires, he looks forward with wistfulness to a better. ‘I have a desire to depart, and to be with Christ, which is far better.’ In heaven, believers see Him as He is; are fed by Him as His sheep, and led by Him to ‘fountains of living waters.’ ‘Follow Him whithersoever He goeth.’ Their happiness there not merely to enjoy Christ fully, but to express, without restraint of fear or shame, the ardour of their love and affection. ‘I would kiss thee.’ Believers hindered in the present world, by causes both internal and external, from letting out their love on Christ as they would. The holy delight and satisfaction in doing so reserved for a better state. In reality, however, the language of the Bride realized in relation to Christ. The Bridegroom of the Church no longer as in the time of Old Testament saints, the mere infinite and absolute God—‘the King eternal, immortal, and invincible, dwelling in that light which no man can approach unto, whom no man hath seen or can see.’ The longing of the Old Testament Church fulfilled in the New. The Divine Bridegroom now our very ‘Brother’—seen with our eyes, looked upon and handled with our hands (1 John 1:1). John leaned on His bosom. Mary held Him by His feet. The woman that had been a sinner kissed His feet while she washed them with her tears. Probably the disciples were in the habit of kissing His cheek according to the custom of the time; though the only such kiss recorded, alas! is that of the man that betrayed Him. His message after His resurrection—‘Go and tell My brethren.’ ‘Forasmuch as the children were partakers of flesh and blood, He Himself likewise took part of the same’ (Hebrews 2:11-14).
2. Christ still to be found ‘without.’ Believers have still to go forth unto Him ‘without the camp.’ Christ still to the world at large ‘a root out of a dry ground.’ The world no nearer knowing Him now than when He sojourned on earth. The ‘reproach of Christ’ to be experienced till He shall come again. Danger of being ‘ashamed’ of Him ‘in this sinful and adulterous generation.’ Christ also found ‘without’ in His cause, and in the persons of those who are to be gathered to Him out of the world, both at home and abroad. ‘Inasmuch as ye did it unto one of the least of these, my brethren, ye did it unto me.’ Christ, in the person of His redeemed, found by the Bride after Pentecost in Judea, Samaria, and the lands of the heathen, and brought by her unto her mother’s house, the Church.
3. The desire of believers to have Christ brought into their mother’s house.
(1) Into the Church at large, and especially that portion of it with which they are more immediately connected. ‘Christ to be taken by the believer from the closet into the sanctuary.’ Well when believers not only find Christ in the Church, but take him there. Jerusalem which is above, the mother of us all: yet to every believer, in a narrower sense, some section of the visible Church, and some particular congregation or mission, his ‘mother’s house,’ in which he found Christ and was born again. ‘Of Zion it shall be said, This man and that man was born there.’
(2) The circle of their own kindred and relations. So Andrew found his brother Simon, and brought him to Jesus. Christ’s direction to the restored Demoniac: ‘Go home to thy friends, and show them what great things God hath done for thee.’ Salvation and blessing promised not only to believers themselves, but, conditionally, to their family (Psalms 115:14; Acts 2:39). Hence households baptized with their believing head. Individual conversion to be followed by the conversion of the household. ‘The religion of the closet and of the sanctuary tried and confirmed by that of the family.’ Parents saved for the sake of their children as well as for themselves. On the other hand, the salvation of the children often followed by that of the parents. Noah was not only to enter the ark, but his family with him. Rahab was not only to be saved in the destruction of Jericho, but her father and mother, brother and sisters, along with her. The happiest family that in which Christ is made an inmate. ‘No resting place to the Son of man sweeter than the bosom of a pious family.’ Such the family at Bethany (Luke 10:38-42; John 11:1-2).
4. The privilege of believers to be under the continued teaching of Christ and His Church. ‘Who would (or thou wouldst) instruct me.’ All needful instruction in the possession of Christ. Christ the prophet, as well as the Priest and King of His Church. The Great Teacher. Hid in Him are ‘all the treasures of wisdom and knowledge.’ Natural that He should be the teacher of His Bride. Divine teaching promised to all the children of the true Jerusalem. ‘All thy children shall be taught of the Lord.’ Christ, ‘the wisdom of God,’ made ‘wisdom’ to those who are in Him. Believers to grow in the knowledge of their Lord and Saviour. Much always to be learned. Here we know but in part. Our privilege to have the anointing of the Holy Spirit, that we may know all things. Eye-salve given by Christ, that we may anoint our eyes and see. Spiritual instruction to be found in the Church, our ‘mother’s house.’ The Church furnished by her Head with the means for such instruction. Gifts of the Spirit bestowed for that purpose (Ephesians 4:7; Romans 12:7). True pastors and teachers Christ’s gift. Believers to teach and admonish one another. Our privilege always, with Mary, to sit at Jesus, feet and hear his words. The Scriptures given for our learning, that the man of God may be perfect. The great commission, not only to preach the Gospel, but to ‘teach’ the Church’s members (Matthew 28:20). The Bridegroom’s voice to His Bride: ‘Learn of me; for I am meek and lowly in heart’ (Matthew 12:29). The most advanced believers the most earnest and humble learners. Believers never to be above ordinances, yet always to look above them to Christ. To be taught not by special revelation, but in connection with instituted means in their ‘mother’s house.’ Must find the truth in ordinances, or cease to attend them (Proverbs 19:27). Will not hear the voice of strangers, but ‘flee from them.’ Believers after Pentecost ‘continued steadfastly in the doctrine of the Apostles,’ who ‘daily in the temple and in every house, ceased not to teach and to preach Jesus Christ’ (Acts 2:42; Acts 10:42).
5. The believer’s duty and delight, to make a return for Christ’s love with whatever he has or is. ‘I would cause thee to drink,’ &c. The inquiry natural: ‘What shall I render unto the Lord for all His benefits?’ Believers constrained by the mercies of God in Christ to present their bodies to Him as a living sacrifice (Romans 12:1). The love of Christ constraineth us, to live not to ourselves but ‘to Him who died for us’ (2 Corinthians 5:10). Our love desired in return for His. ‘My son, give me thine heart.’ Our love, manifested by obedience and self-denying service, His greatest refreshment and delight. ‘I have meat to eat which ye know not of.’ Christ refreshed and fed in His members. ‘Inasmuch as ye have done it unto one of the least of these my brethren,’ &c. ‘He that is taught in the word, to communicate unto Him that teacheth in all good things.’ What is given to His servants who teach in His name, regarded as given to Himself. ‘He that receiveth you, receiveth Me’ (Matthew 10:40-42). Believers after Pentecost ‘sold their possessions, and brought the price and laid it down at the Apostle’s feet; and distribution was made unto every man according as he had need’ (Acts 2:45; Acts 4:34-37).
6. Believers walking faithfully with Christ, warranted to expect the repetition of former enjoyment in His fellowship and love. ‘His left hand should be under my head,’ &c. This happiness already, on a former occasion, enjoyed and recorded (chap. Song of Solomon 2:6). The delight once experienced in special communion with Christ, and the enjoyment of His manifested love, to be desired and expected by the believer in the course of his pilgrimage. That experience usually found in proportion to the desire after it, and in connection with faithfulness in following Christ, confessing Him before men, and seeking after the lost. Special communication of His love often Christ’s loving reward for faithful, self-denying service. Yet an open door, and a hearty welcome will bring Him in to sup with us (Revelation 3:20).
7. Care always needed by the believer to guard against disturbing influences while in the enjoyment of Christ’s presence and love. ‘I charge you, O daughters of Jerusalem,’ &c. The charge already given on two former occasions (chap. Song of Solomon 2:7; Song of Solomon 3:5). Always needful so long as the believer is in this world. Seasons of spiritual rest and enjoyment to be cherished and improved to the utmost (Acts 9:31). Care to be taken not to grieve or quench the Spirit (Ephesians 4:20; 1 Thessalonians 5:19). Disturbing influences both within and without. Believers to keep the heart tender and watchful in entertaining a found Christ. No absolute freedom from interruption in the enjoyment of Christ till we see Him as He is.