Their new man, or young spiritual renewed A Their duty to comfort, edify, and exhort one The Shepherds' Tents, term Church' originally applied only to the former, also used to designate the latter. Churches and congregations of believers placed by Christ, the chief Shepherd, under the charge and care of under-shepherds. These ordinarily in the New Testament designated Elders or Presbyters, Bishops or Overseers, and Pastors or Shepherds. These titles acknowledged to have been originally applied promiscuously to the same persons (Acts xiv. 23; xx. 17, 28; Eph. iv. 11; Phil. i. 1; 1 Tim. iii. 1–5; iv. 14; Titus Shepherds or i. 5-7; 1 Pet. v, 1-4). Pastors Christ's gifts to His Church after His ascension into heaven (Eph. iv. 10—12; The Shepherds' tents the Jer. iii. 15). tering to the flock (1 Pet. v. 1, 2). Obplaces where the Shepherds are found minisserve- -(1) Christ found beside the shepherds' Himself altents' (Matt. xviii. 19, 20). ways engaged in tending His sheep. Not far off when we are beside the Shepherds' tents.' Inquiring and believing souls directed to the place where Christ is feeding is flock through His under-shepherds. be highly valued and diligently made use of (ii) True Pastors and Gospel ordinances to (Heb. xiii. 17; 1 Thess. v. 12). None allowed to be above ordinances in the their charge and attend to their own souls, Church militant. (iii.) Believers to feed where Christ, His people, and His underThey who separate themshepherds are. selves,' given as a mark of those who have not the Spirit (Jude 19). Forsaking the assembling of themselves together' not the manner of Christ's flock (Heb. x. 25). Isolation from Christ's ordinances not the way to find Christ. (iv.) The kids also to be fed beside the shepherds' tents. Safest and best to accustom children to attend the ordiTrain up a nances of Christ's house name. child in the way he should go.' Christ's the object of Christ's special compassion, The Royal Bridegroom's Greeting. SECOND SCENE. Place: The open grounds adjacent to the Palace. Speakers: The King and Shulamite; the daughters of Jerusalem or ladies of the Court, at a distance. VERSES 9-11. Shulamite, having gone forth according to the direction of the ladies of the court, the King meets her with his loving greeting. Observe:-(1) The earnest seeker of Christ and His fellowship, certain sooner or later to find Him. Historically exemplified in the case of the Wise Men of the East, who came to Jerusalem seeking the infant King; and of those devout and praying men and women who were found at the birth of Jesus waiting for the consolation of Israel. Possibly, according to the view of the Jews, a retrospective reference to the Lord's gracious appearance and promise to Moses and Israel when mourning after the sin of the Golden Calf (Exod. xxxiii. 10—14; xxxiv. 4—10). (2) Christ's own time for the manifestation of Himself to the seeking soul the best. That time, as apparently here, often sooner than expected. (3) The joy in finding, such as abundantly to compensate for all the grief in seeking. Such indicated by the character of the bridegroom's greeting. Observe in regard to it : I. The APPELLATION. 'O my love.' Hebrew, My companion.' Given here for the comfort and joy of the seeker. Observe: (1) Earnest pursuit after Christ rewarded by sweet assurance of His love to us and our interest in him. (2) Christ's spouse manifested by her earnestness in following after and resolution not to rest without Him. (3) Sweet assurance of Christ's love often follows deep sense of our own unworthiness. 'I am black'-soon followed by-'O my Love.' (4) When blackest in our own eyes, often fairest in Christ's. The Appellation exhibits believers as The Bride of Christ. 1. The high distinction of believers that they are Christ's Bride. Eve, in relation to Adam, a type of the great body of believers, and of each believer in particular, in relation to Christ the second Adam. This relation between the Saviour and the Saved, the Church and her Head, recognised and taught throughout the Word. Christ, or God in Christ, everywhere in the Bible the Bridegroom and Husband of believing souls. (See Introduction.) This relation the foundation of the Song. Typified in that of ancient Israel as God's covenant people. 2. This relation acknowledged and rejoiced in by Christ Himself. Believers acknowledged and delighted in by Christ as His Father's gift, as Eve by Adam when God brought her to him and gave her to him to be his wife (Gen. ii. 22; iii. 12; John xvii. 6). Repenting and believing sinners acknowledged by Jesus when on earth as his Bride (Luke v. 29-35). That relation the ground of His redemption work (Eph. v. 25-27). 3. The great happiness of believers that they are Christ's Bride. A blessedness beyond conception involved in so intimate, tender, and enduring a relation to the King of Kings and Lord of Glory, in whom is summed up all created and uncreated loveliness and excellence, and who is Love itself. The joy attending the realization of such a relationship justly described as 'unspeakable and full of glory' (1 Peter i. 8). No light thing in David's eye to be son-in-law to a poor earthly king like Saul. Archangels fail to tell the blessedness of being Bride to the King of Glory, the Prince of the kings of the earth. 4. An enhancement of this blessedness to receive the testimony of the relationship from Christ Himself. This testimony often spiritually and sweetly conveyed to earnestly seeking believers even on earth. A personal testimony from His own lips, given face to face, awaiting every child of God hereafter. The blessed hope of believers. 5. Believers reminded of the duty and responsibility connected with such a relation ship. Caesar's wife to be above suspicion. What, then, the Bride of Christ? The proper character of such a Bride to be without spot. Christ's honour in her keeping. His joy in her purity and undivided love. Na tural for believers to tremble at the first rising of sin, as a dove at the sight of a hawk's feather. Sin in a believer à double crucifixion of Christ. The most painful wounds those which a man receives in the house of his friends. Believers, as Christ's Bride, justly expected-(1) Carefully to avoid every sin; (2) Jealously to watch against every rival in their affection; (3) Constantly to beware of any coolness or distance between them and Christ; (4) Faithfully to seek to obey His commands, promote His interests, and advance His glory. II. The COMPARISON. "I have compared thee,' &c. Notice Best 1. The party making it. The Bridegroom himself. Observe:-(1) The main thing to have the good opinion of Christ. Of comparatively small importance what men think of us. Christ best acquainted with us. knows what is real worth and true beauty. Can be surety for His own assertion. (2) Christ observant of his people's graces and the exercise of them. The comparison in the text the result of His close observation of the Bride's spirit and conduct. (3) Nothing more pleasing in Christ's eyes than a soul earnestly and lovingly seeking Him and His fellowship as its chief joy. This the case even when He gives no intimation of it, or appears to take no notice. His own time for giving such intimation the best. (4) What excellence Christ ascribes to His people is what He Himself has given. Not only makes the comparison, but provides it. His comparison not merely one of word, but of previous act. He makes His bride what He loves, then compares and commends her. 2. The comparison itself. To a company of horses (or, to my mare) in Pharaoh's The best and most beautiful chariots.' horses those from Egypt; and naturally the best of all those employed in drawing the Such horses obtained by royal chariot. Solomon from Egypt (1 Kings iv. 26; x. 26, 28, 29). The comparison in the text either to a single mare, to a team drawing together, or to the whole stud in the royal stables. The comparison of a beautiful woman to a Thessalian mare found in an ancient Greek poet. Horses celebrated in Oriental poetry for their beauty. Arabs passionately attached to their mares. The points of comparison: (1) Beauty. So-'his goodly horse' (Zech. 1. 3). (2) Liveliness and ardour. See the description of the horse in Job xxxix. 19— 25. (3) Courage and endurance. Hence especially employed in ancient warfare. goodly horse in the battle' (Zech. x. 3). See again the description in Job. (4) Obedience and subjection. Horses naturally wild and wilful. Brought into subjection and broken in by man's effort and skill. "Tamer of steeds,' a Homeric epithet for a hero. The horse, when broken in and trained, obedient to the slightest intimation of the rider or driver's will. (5) In the case of a team, His harmony and united action. Draw with one Proper Character of Believers, especially when it is well with them. (1) III. The COMMENDATION. Thy cheeks are comely with rows of jewels,' &c. Cheeks mentioned as now uncovered. Perhaps in allusion to the comparison already made in 31 2. Wonderful change in a believer's character. Cheeks comely with grace and love, instead of a whore's forehead and a brow of brass. Their neck no longer stiff with an iron sinew, and burdened with the yoke of Satan; but adorned with the golden chains of heavenly wisdom (Prov. i. 9; xxv. 12; Matt. xi. 29, 30; Gal. v. 1). 3. The spiritual beauty of believers not natural to them, or properly their own, but imparted to them and put upon them by Divine grace. The rows of jewels' and 'chains of gold' something put upon the Bride. Believers made comely with the 'comeliness put upon them' (Ezek. xvi. 14). Their ornament Christ Himself, whom they put on as well for wisdom and sanctification as for justification or righteousness (Rom. xiii. 14; 1 Cor. i. 30). I live; yet not I, but Christ liveth in me.' 'Not I, but the grace of God which was with me' (Gal. ii. 20; 1 Cor. xv. 10). All the of a graces believer the fruits of the Spirit who has been given to him (Gal. v. 22). Who maketh them to differ ? and what hast thou that thou hast not received ?' (1 Cor. iv. 7). 4. The duty of believers to aim at being as they are here represented. The graces of the Spirit given them in Christ, to be put on and worn by them as their own. Their duty to be putting on Christ from day to day, as a bride adorneth herself with her jewels. As the elect of God, holy and beloved, believers to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, &c. (Col. iii. 12). 5. Believers' spiritual beauty the Bridegroom's joy. The language of the text that of admiration, satisfaction, and delight. The Lord taketh pleasure in them that fear Him.' His joy fulfilled in His faithful, obedient, and loving people. The name He gives to His Church-Hephzibah, or, "My delight is in Her.' His believing people a crown of glory and a diadem of beauty in His hand. Hearken, O daughter and consider, &c.; so shall the king greatly desire thy beauty' (Psalm xlv. 10, 11) 6. The graces of Christ's people to be open and conspicuous to the world. The Bride's cheeks and neck here commended. Men to be able to see the believer's good works, that they may glorify God who makes him what he is. To take knowledge of him that he has been with Jesus. The Church to be able to magnify the grace of God in us. The world to know and believe from what they see in believers that God has sent His Son. Believers to be living epistles of Christ, known and read of all men (2 Cor. iii. 2). IV. The PROMISE. We will make thee borders (circlets or diadems), of gold,' &c. The speaker changed from the singular to the plural. Still, however, the king. Speaks in the plural either in the style of majesty, or as having others associated with him in the fulfilment of the promise. Christ, in His purpose of adorning His Church with the beauties of holiness and the insignia of royalty, has associated with Him the Holy Spirit given Him by the Father for that object. The Spirit the great agent both in the believer's sanctification and glorification. A similar style to that in the text used in connection with the creation of man (Gen. i. 26). The same Divine Trinity engaged both in the first and second creation-in creating man at first, and in renewing him when fallen (Isaiah vi. 8; Matt. xxviii. 19; 2 Cor. xiii. 14). Observe, in relation to the promise 1. The purpose of Christ to perfect believers both in holiness and glory. The will of God their sanctification and perfection. The object for which Christ gave Himself for the Church, that it should be holy and without blemish (Eph. v. 24-26). Believers chosen in Christ by the Father before the foundation of the world, to be holy and without blame before Him in love. Blessed by Him for this object with all spiritual blessings, as the result of that election (Eph. i. 3, 4). Predestinated to be conformed to the image of Christ (Rom. viii. 29). Believers to be adorned in a way worthy of the Bride of the Son of God. Changed from glory unto glory. Their path like that of the shining light, shining more and more unto the perfect day (Prov. iv. 18; 2 Cor. iii. 18). 2. Adequate agency employed for the accomplishment of such a purpose. 'We will make thee,' &c. The Triune Jehovah the Almighty Agent. Believers God's workmanship. The branch of His planting, and the work of His hands, that He may be glorified (Isa. lx. 21; Eph. ii. 10). Their sanctification and salvation the work of their Divine Creator. That Agent able to make them perfect in every good word and work. Able to do exceeding abundantly above all we ask or think. To sanctify wholly, throughout body, and soul, and spirit. Nothing too hard for the Lord. Able to subdue all things to Himself. Believers saved and glorified according to the working of His mighty power put forth in raising the Lord Jesus from the dead. More not to be desired; less unable to suffice. 3. The destiny of the Church and of each individual believer unspeakably glorious. Borders (headbands or diadems) of gold, with studs (points or spanglets) of silver.' Believers to be made a crown of glory and a diadem of beauty in the hand of the Lord (Isa. Ixii. 3). To be made as glorious as the Bride of the King of glory ought to be;as glorious as a loving and Almighty Husband can make them. To be made entirely like Christ, and to share His glory. To sit with Him on His throne; and as kings and priests, to reign with Him for ever and ever. Their glorious destiny yet to be revealed. It doth not yet appear what we shall be (1 John iii. 2). Certain, however, in its accomplishment, as being (1) The object of a Divine purpose; (2) The subject of a Divine promise; (3) The work of a Divine Agent. 4. The Church's experience and character a True in relation both to progressive one. the Church as a whole and to each individual member. The glory of the former Legal Dispensation eclipsed by the superior glory of the new Dispensation of the Gospel. The latter, the Dispensation of the Spirit; the former, that of the letter. The former characterized by a spirit of bondage and fear; the latter by a spirit of liberty and adoption, —of 'love, power, and a sound mind.' Under the Gospel all classes to receive largely of the Spirit, and as the result of it to prophesy (Acts ii. 17, 18; Joel ii. 28, 29). Some better thing reserved for the Church in the Dispensation of the Gospel. light of the moon to be as the light of the sun. The millennial age that shall follow still more glorious. The light of the sun as the light of seven days (Isa. xxx. 26). BeFair liever's glory an ever-advancing one. as the moon; clear as the sun; terrible as an army with banners (Song vi. 10). The 5. The promise of growth in grace and of future glory given for the consolation of earnest believers. 6. Grace exercised and improved, followed and rewarded with grace increased (Matt. xiii. 12; Luke xix. 26). BRIDE'S REPLY TO THE KING'S GREETING. her Delight in her Beloved. VERSES 12-14. While the King sitteth at his table, thereof. A bundle of myrrh is my well-beloved unto me; He shall lie all night (or, which remains) My Beloved is unto me as a cluster of In the vineyards of Engedi. The King's commendation and assurance of love reciprocated by the Bride. The language of the 12th verse-while the King sitteth,' &c., either the declaration of a fact, expressive of her delight in the King, and the joy his presence afforded her; or a resolution as to what she would do for his honour. Regarded as the latter, it corresponds with the King's last words. Solomon promises ornaments of gold and silver. Shulamite can only bring her spikenard; which, however, shall not be wanting in order to do him honour and express her love. Historically and literally realized in the life of Jesus, when the woman that was a sinner brought her alabaster box of ointment to anoint His feet in the Pharisee's house; and when Mary, the sister of Lazarus, performed a similar service with her costly spikenard in the house of Simon the leper (Luke vii: 37, 38; John xii. 3; Matt. xxvi. 6, 7). In regard to the RESOLUTION, notice I. The OCCASION to which it refers. 'While the King sitteth at his table' (or, in his circle [of guests]'). Observe, in refer ence to The King at His Table. 1. The person referred to. The King.' So Shulamite speaks of her Beloved, and the believer of his Lord. Christ a King. Imports his dignity as God and his office as Redeemer. Christ a King both by Divine right and Divine appointment A King in virtue of his Divine nature as Son of God; and in virtue of His mediatorial undertaking as Son of Man. In His twofold nature as God-man, and in His mediatorial character as Redeemer, Christ is God's King; King of Zion; King of Saints; Head over all things to His Church. Sits at the Father's right hand upon His Father's throne, angels and authorities and powers being made subject to Him.' The King and Lord of glory. Rules and reigns over both the Church and the world as King of Kings and Lord of Lords,-Prince of the Kings of the earth.' In a lower, literal, and subordinate, though 33 |