Il commento del pulpito
Cantico dei Cantici 3:1-11
ESPOSIZIONE
Di notte sul mio letto ho cercato colui che l'anima mia ama: l'ho cercato, ma non l'ho trovato. La sposa probabilmente sta raccontando un sogno. L'ora a cui si fa riferimento è la fine del giorno in cui era stata visitata dal suo amante. Si è ritirata a riposare, e sogna di cercare l'oggetto amato nella città vicina (cfr Giobbe 33:15 ). È un altro modo per dirle amore.
Ha sempre nostalgia della persona amata. Lei lo stava aspettando, e lui non venne, e si ritirò a riposare con il cuore turbato e ansioso perché il suo amante non appariva come si aspettava all'ora della sera. Il significato può essere "notte dopo notte (לֵילוֹת)" (cfr So Cantico dei Cantici 3:8 ), oppure il plurale può essere usato poeticamente per il singolare. Ginsburg osserva che "di notte sul mio letto" si contrappone al divano di mezzogiorno (cfr.
2 Samuele 4:5 ), semplicemente per esprimere ciò che le veniva in mente di notte nei suoi sogni o come risultato di un sogno. È difficile evitare la conclusione che la sposa intenda rappresentare se stessa come sofferente di rimprovero per aver addolorato il suo amante e averlo tenuto lontano da lei. In tal caso il significato tipico sarebbe semplice e diretto. L'anima si addolora quando è consapevole dell'allontanamento da colui che ama, e il senso di separazione diventa intollerabile, spingendo a nuovi sforzi per approfondire la vita spirituale.
(Ho detto) Ora mi alzerò e andrò per la città, per le strade e per le ampie vie; Cercherò colui che l'anima mia ama: l'ho cercato, ma non l'ho trovato. Delitzsch rende: "Così mi alzerò, allora". Le parole della fanciulla sono del tutto incoerenti con l'ipotesi di un pastore amante, perché in tal caso lo cercherebbe non per le strade, ma fuori città. Alcuni pensano che la città a cui si fa riferimento sia Gerusalemme, con i suoi mercati e le sue strade, la città reale (cfr.
Proverbi 7:11 ). Se è un sogno, non sarà necessario decidere a quale città si riferiscono le parole. L'idea dell'oratore sembrerebbe essere o che si trovasse in quel momento all'interno delle mura della città a cui si fa riferimento, o che si trovasse in qualche abitazione vicina. Ma un sogno non è sempre coerente con le reali circostanze del sognatore. Prendendolo come una reminiscenza del primo amore, sembra meglio intendere la città come solo immaginaria, o qualche paese vicino del nord.
Le sentinelle che girano per la città mi hanno trovato: (a cui ho detto) avete visto colui che l'anima mia ama? La semplicità di queste parole è molto sorprendente. Confermano l'opinione che la sposa stia ricordando ciò che è accaduto nella sua vita di campagna. Le sentinelle non rispondono e non la trattano male, come nel sogno raccontato in So Cantico dei Cantici 5:7 , dove sono custodi delle mura, e la colpiscono e la feriscono.
In una piccola cittadina di campagna potrebbe essere stata riconosciuta, o nota per essere davvero nei guai. Ma tali incidenti non devono essere pressati troppo in una poesia. La visione allegorica trova un notevole sostegno nel fatto che è difficile su qualsiasi ipotesi spiegare esattamente il linguaggio come descrittivo di eventi reali. In casi come Salmi 127:1 e Isaia 52:8 il riferimento alle sentinelle della città mostra che tale metafora sarebbe intesa in modo familiare.
Adottata o meno dal Cantico di Salomone, negli scritti profetici era comune la figura di una città vegliata e custodita, e il popolo di Dio che vegliava per la gloria di Sion. L'anima che cerca il suo scopo e il ristabilimento della sua pace chiama in aiuto i fedeli custodi della santa città, gli amici tanto del Salvatore quanto di coloro che desiderano essere suoi.
Fu poco che passai da loro, quando trovai colui che la mia anima ama: l'ho tenuto, e non l'ho lasciato andare, finché non l'ho portato in casa di mia madre, e nella camera di colei che mi ha concepito . Questo versetto indica chiaramente che la ricerca a cui si fa riferimento nel versetto precedente è limitata alle vicinanze della casa di Sulamith. L'amante non era lontano, sebbene avesse ritardato la sua venuta.
Forse è un evento reale che è correlato. In tal caso dobbiamo supporre che la notte non fosse molto avanzata. Ma l'ipotesi di un sogno è la spiegazione più naturale. La parola cherer, usata per la casa, denota la parte interna, penetralia. La modestia dell'ultima clausola è molto bella. La madre, naturalmente, in quel momento sarebbe stata nella sua camera da letto.
Solo lì la fanciulla avrebbe ricevuto il suo amante in un momento simile. La madre accoglierebbe volentieri il giovane, e così l'amore che Sulamith dichiara si fonda sulla castità perfetta e sulla purezza domestica. Lo scopo di questo piccolo episodio introdotto dalla sposa nel suo canto mentre giace tra le braccia di Salomone è di mostrare che, per quanto estatica e intensa sia la sua devozione, non è l'affetto senza legge di una concubina, ma l'amore di un nobile moglie.
Le emozioni religiose ci sono sempre presentate nella Scrittura, non come fanatismo sfrenato o eccitazione superficiale, ma come pura offerta del cuore che si fonde con le più alte relazioni e interessi della vita umana, e santifica la patria e il paese con tutti i loro legami e obblighi. La madre e il bambino sono tutt'uno nella nuova atmosfera di gioia nuziale. Nessuna religione è degna di questo nome che non porti il suo oggetto nella camera di colei che ci ha concepito.
Amiamo tutto ciò che è legato a noi nella vita non di meno, ma di più, perché amiamo Cristo in modo supremo. Noi veneriamo di più e non di meno tutto ciò che è giusto e santo nel mondo comune, perché adoriamo Dio e serviamo il Signore. Che rimprovero all'ascesi, al monachesimo ea tutte le religioni asociali!
Vi scongiuro, o figlie di Gerusalemme, per i caprioli e per le cerve dei campi, di non suscitare né risvegliare l'amore, finché non vi piace. Questo è il ritornello che divide la poesia. Si percepisce così che tutto il brano precedente è stato pronunciato dalla sposa in presenza delle dame. Non c'è occasione per collegare molto strettamente un ritornello con le parole che lo precedono.
Come l'antico coro greco, può esprimere un sentimento generale in armonia con il sentimento pervasivo dell'intera composizione. In questo caso sembra una nota generale di lode, che celebra la preziosità dell'affetto puro, spontaneo. Ci sono state diverse belle e celebri imitazioni di questa prima parte del Cantico di Salomone, anche se sono tutte molto al di sotto dell'originale. Paul Gerhard ne ha colto lo spirito; Laurentius lo ha copiato nel suo Inno d'Avvento.
Watt, in bk. 1:66-78 dei suoi "gong divini"; 'Lira germanica;' 'Christian Song' di Schaff; e Miss Havergal, in alcune sue composizioni, fornirà esempi. Delitzsch cita un'antica imitazione latina:
" Quando tandem venies, meus amor?
Propera de Libano, dulcis amor!
Clamat, amat, sponsula. Veni, Gesù;
Dulcis veni Jesu ."
Questo termina la Parte II ; che ci pone davanti l'inizio amabile di questo amore ideale. Dobbiamo quindi supporre che lo scrittore si immagini a Gerusalemme, come una delle dame di corte, nel momento in cui il re Salomone torna dal nord, portando con sé la sua sposa eletta. Passiamo, quindi, dalla camera del banchetto, e ricordiamo le scene che accompagnarono l'arrivo di Sulamith a Gerusalemme.
Il resto del poema è semplicemente la celebrazione dell'amore coniugale, la gioia dello sposo nella sposa e della sposa nel marito. L'intero libro riguarda una sposa, e non quella che sta per essere fatta sposa. Qui il sogno che si introduce non è il sogno di un amante che attende l'amato, ma il sogno di una giovane moglie il cui sposo è in attesa. La terza parte è la gioia nuziale; la quarta parte è la reminiscenza dei giorni dell'amore o della prima vita matrimoniale; e la quinta parte, che è una conclusione, è una visita di Salomone e della sua sposa alla casa di campagna di quest'ultimo, indicando la profondità e la realtà dell'influenza che questa pura fanciulla aveva sulla sua natura regale.
Versi 3:6-5:1
Parte III . GIOIE NUZIALI .
Chi è costui che sale dal deserto come colonne di fumo, profumato di mirra e di incenso, con tutte le polveri del mercante? Questo può essere preso come pronunciato da una sola voce, una delle signore o degli abitanti di Gerusalemme, o può essere considerato come l'esclamazione di tutta la popolazione che esce per vedere lo splendido spettacolo, una splendida processione che viene verso la città.
"Chi sta arrivando?" (עֹלָה, femminile); cioè "Chi sta venendo questa signora?" Non ci poteva essere alcuna difficoltà nel discernere che si trattava di un corteo nuziale. La curiosità chiede sempre: "Che sposa è questa?" "Chi è lei? " non, "Chi è lui?" Una fanciulla della Galilea viene condotta a Gerusalemme; la processione passa naturalmente per la valle del Giordano (Ghor). C'è splendore e maestà nella vista.
Dev'essere qualcuno che viene al palazzo reale. Gli incensieri dell'incenso vengono fatti oscillare avanti e indietro e riempiono l'aria di fumo profumato. Colonne di polvere e fumo dell'incenso che brucia salgono al cielo e segnano la linea del progresso prima e dopo. Le "spezie d'Arabia" erano famose in ogni tempo. Quindi i nomi dei profumi sono arabi, come murr, levona, e arabo era il mercante o commerciante di spezie itinerante (cfr.
l'elisir arabo). Difficilmente possiamo perdere la tipica colorazione in una tale rappresentazione: la natura selvaggia, tipica della schiavitù e dell'umiliazione, del peccato e della miseria, da cui viene portata la sposa; il progresso in avanti verso una destinazione gloriosa (vedi Isaia 40:3 ; Os 1:1-11:16; Salmi 68:8 ). La Chiesa deve passare attraverso il deserto alla sua dimora reale, e l'anima deve essere condotta fuori dal deserto del peccato e dell'incredulità all'unione eterna con il suo Signore.
Ecco, è la lettiera di Salomone; sono circa trecento uomini potenti, degli uomini potenti d'Israele . La lettiera, o palanchino, è facilmente riconoscibile. La parola è mittah, che letteralmente significa "letto" o "lettiera", ma nel nono verso abbiamo un'altra parola, appiryon, che è una parola più maestosa. "l'auto reale". È il portare a casa della sposa che viene descritto.
Nel quarantacinquesimo salmo l'idea sembra essere che lo sposo si recasse alla casa dei genitori e andasse a prendere la sua sposa, o che gli fosse condotta in processione festiva, ed egli le andò incontro (cfr 1 Macc. 9:39). Questa era l'usanza prevalente, come vediamo nella parabola delle dieci vergini ( Matteo 25:1 ). In questo caso, tuttavia, c'è una grande differenza di rango tra la sposa e lo sposo, e lei viene portata a lui.
Il lungo viaggio nel deserto è implicito nella menzione della guardia del corpo (cfr Isaia 4:6, Isaia 25:4 ; Isaia 25:4 ). L'intenzione è evidentemente quella di mostrare quanto fosse cara la sposa a Salomone. I suoi uomini potenti furono scelti per difenderla. Così la Chiesa è circondata da eserciti di guardiani. Il suo Signore è il Signore degli eserciti. La descrizione ci ricorda i versi squisiti di "Antonio e Cleopatra" di Shakespeare, in cui descrive l'adorabile egiziana nella sua chiatta "come un trono brunito", sdraiata "nel suo padiglione (tessuto d'oro, di tessuto)" con il amorini sorridenti su ogni lato, mentre
"... dalla chiatta,
Uno strano profumo invisibile colpisce il senso
Dei moli adiacenti."
( Atti degli Apostoli 2 , sc. 2)
La parola mittah, "letto o lettiera", deriva da una radice "stendersi", ed è usata anche per bara (vedi 2 Samuele 3:21 ). L'idea è quella di un letto portatile, o di un cuscino da seduta, cinto da tende, alla maniera del palanchino indiano, come si trova ancora nei caicchi turchi o nelle gondole veneziane. Era, naturalmente, reale, appartenente a Salomone, non a nessun nobile o privato; da qui la sua magnificenza.
I portatori non sono nominati. La guardia del corpo, composta da sessanta uomini scelti, che formavano una scorta, era un decimo dell'intera guardia reale, come vediamo da 1 Samuele 27:2 ; 1 Samuele 30:9 . Delitzsch suggerisce che nella menzione del numero potrebbe esserci un riferimento alle dodici tribù di Israele: 60 è un multiplo di 12. Il termine "uomini potenti" è spiegato nel verso successivo come guerrieri, cioè uomini " tenuto fermo dalla spada" (אֲחֻזִיִ חֶרֶב), cioè; secondo l'idioma ebraico, gli uomini si esercitavano nell'uso della spada; così è spiegato da alcuni; ma altri lo interpretano nel senso che "maneggiano la spada"; da qui la nostra versione rivista.
Tutti impugnano la spada e sono esperti nella guerra: ciascuno ha la sua spada sulla coscia a causa della paura nella notte. La guardia di guerrieri intorno alla lettiga proteggeva la sposa da qualsiasi allarme improvviso mentre viaggiava attraverso il deserto, e così le dava un tranquillo riposo. Il viaggio da Sunem a Gerusalemme sarebbe stato di circa cinquanta miglia in linea retta, ed era quindi necessario percorrere almeno una, se non due, notti lungo la strada; il corso è attraverso una regione selvaggia e solitaria.
La Chiesa di Dio può essere spesso chiamata a passare attraverso pericoli e nemici, ma chi l'ama provvederà contro la sua distruzione: avrà riposo nell'amore di. suo Signore. La circonderà con la sua forza. "Io ti do la mia pace" - fornita da me, proveniente da me stesso, frutto del mio amore oblativo.
Cantico dei Cantici 3:9 , Cantico dei Cantici 3:10
Il re Salomone si fece palanchino del legno del Libano. Fece le sue colonne d'argento, il suo fondo d'oro, i suoi sedili di porpora, e il suo centro era lastricato d'amore, dalle figlie di Gerusalemme. Viene descritto il palanchino, affinché l'attenzione possa essere mantenuta fissa per un po' sul corteo nuziale, che, naturalmente, costituisce il nucleo dell'intero poema, come rappresentante della perfetta unione degli sposi.
Le versioni greche traducono φορεῖον: la Vulgata, ferculum. Leggiamo in Ateneo ( Cantico dei Cantici 5:13 ) che il filosofo e tiranno Atemone si mostrò su "un φορεῖον dalle gambe d'argento con un manto purpureo". Probabilmente c'è qualche connessione tra l' appiryon ebraico e il phoreion greco , ma è estremamente dubbio che l'ebraico sia semplicemente una forma allungata del greco.
Delitzsch deriva l'ebraico da una radice parah , "tagliare o intagliare" qualsiasi cosa di legno. Il greco sembrerebbe collegato al verbo φερω, "portare", "portare". La somiglianza potrebbe essere una semplice coincidenza. La tradizione rabbinica è che la parola ebraica significa "divano o lettiera". Hitzig lo collega al sanscrito paryana, che significa "sella", "sella da cavallo", con cui possiamo paragonare il paryang indiano .
"letto." Altri trovano una radice caldea per la parola, , "correre", come currus in latino, o da una radice גָּאַר, "splendere", cioè "essere adornato". In ogni caso, non sarebbe sicuro dedurre la tarda data del libro da una parola come appiryon, a causa della sua somiglianza con una parola greca. Il "legno del Libano" è, naturalmente, il cedro o il cipresso ( 1 Re 5:10 , ecc.
). Potrebbe esserci un'allusione nascosta intesa alla decorazione del tempio come luogo in cui dimora l'onore del Signore e dove incontra il suo popolo. La cornice del palanchino era di legno, gli ornamenti d'argento. I riferimenti all'alto valore posto sull'argento, mentre si parla dell'oro come se fosse abbondante, sono indicazioni dell'età in cui fu composto il poema, che deve essere stato quasi contemporaneo ai poemi omerici, in cui si parla dell'oro allo stesso modo.
Recenti scoperte della tomba di Agamennone, ecc; confermare la tesi letteraria. Anche i palanchini dell'India sono altamente decorati. Le figlie di Gerusalemme, cioè le dame di corte, nel loro affetto per il re Salomone, si sono procurate un costoso arazzo, o più, che hanno steso sul cuscino di porpora. Così è lastricato, o ricoperto, con i segni dell'amore, mentre tutto l'amore non è che una preparazione a questo amore supremo.
(Per i rivestimenti porpora del sedile, vedi Giudici 5:10 ; Amos 3:12 ; Proverbi 7:16 .) La preposizione מִן nell'ultima frase è resa in modo diverso da alcuni, ma non c'è dubbio che il significato sia " da parte di", cioè proveniente da. L'interprete tipico trova certamente qui un terreno solido.
Sia che pensiamo al singolo credente o alla Chiesa di Dio, la metafora è molto adatta e bella: siamo condotti verso la perfezione della nostra pace e beatitudine in un carro d'amore. Tutto ciò che ci circonda ci parla dell'amore del Salvatore e della sua regale magnificenza, adorato da tutti gli spiriti puri e amabili della cui compagnia si compiace.
Uscite, o figlie di Sion, e guardate il re Salomone, con la corona di cui l'ha incoronato sua madre nel giorno delle sue nozze e nel giorno della gioia del suo cuore . Questo sembra essere un appello a una compagnia più ampia di coloro che gioiranno della sposa e della sua felicità. Le figlie di Sion sono forse destinate a rappresentare il popolo generalmente distinto dalle dame di corte, i.
e. esulti tutto il popolo nel suo re e nella sua sposa regale. La menzione della madre reale sembra indicare l'inizio del regno di Salomone come il tempo a cui si fa riferimento. La corona, o coroncina, con cui la madre orgogliosa adornava suo figlio, era la corona fresca intorno alla testa di un giovane re, una corona nuziale, senza dubbio fatta d'oro e d'argento. Non era la corona posta sul capo della figlia del faraone, di cui non si sarebbe parlato così.
Secondo il Talmud, l'usanza rimase anche in epoche successive. Non ci possono essere dubbi sulla speciale gioia di Betsabea per Salomone (vedi 1 Re 1:11 ; 1 Re 2:13 ). Non bisogna, naturalmente, spingersi troppo oltre l'interpretazione tipica di tale linguaggio, che può essere inteso come forma poetica piuttosto che come sostanza spirituale. Eppure può esserci un'allusione, nella gioia e nell'orgoglio di Betsabea nella gioia di suo figlio, e nella consumazione della sua felicità nuziale, all'Incarnazione e al coronamento di un'umanità divina, che è insieme il fatto essenziale della redenzione, e l'attesa luminosa che, sul capo del Salvatore, illumina l'eternità alla fede del suo popolo.
OMILETICA
Il sogno della sposa.
I. L'ASSENZA DI DEL CARO .
1 . La sposa ' s angoscia. Nell'ultimo capitolo la sposa ha raccontato alle sue amiche alcuni episodi del suo primo amore; qui sembra raccontare un sogno di quegli stessi giorni ben ricordati. L'intera narrazione, come quella di So Cantico dei Cantici 5:2 , ha un carattere onirico. Le circostanze non sono quelle che potrebbero verificarsi nella vita reale; ma il desiderio, il vagare, la ricerca, rappresentano in modo vivido e veritiero le immagini dei sogni.
Era sdraiata addormentata sul letto; i suoi pensieri erano pieni dello sposo assente. "L'ho cercato", dice, "ma non l'ho trovato." Notiamo la ripetizione onirica, il soffermarci sulle frasi. Quattro volte in questi cinque versi abbiamo l'affettuosa descrizione dello sposo, che avvenne per la prima volta in So Cantico dei Cantici 1:7 , "colui che l'anima mia ama". Due volte abbiamo l'espressione di un desiderio insoddisfatto: "L'ho cercato, ma non l'ho trovato.
" Dormiva, ma (come in So Cantico dei Cantici 5:2 , "Io dormo, ma il mio cuore si sveglia") i suoi pensieri erano occupati e attivi. Tutto il suo cuore era donato al suo amato. Quelle parole spesso ripetute, "colui che la mia anima ama", implica un affetto molto profondo, un grande amore. Il credente ricorda Dio nelle veglie della notte. Il salmista dice: "Nella notte il suo canto sarà con me e la mia preghiera al Dio della mia vita ;" e ancora: "Invoco a ricordare il mio canto nella notte: sono in comunione con il mio proprio cuore: e il mio spirito ha ricercato diligentemente" ( Salmi 42:8 ; Salmi 77:6 ).
Se il nostro cuore è donato allo Sposo celeste, penseremo a lui mentre giacciamo sui nostri letti; i nostri primi pensieri da svegli saranno per lui. Ahimè! il nostro amore per Cristo non è come l'amore della sposa nel Cantico dei Cantici. Quanto pochi di noi possono in verità parlare del Salvatore come di "colui che l'anima mia ama"! La sposa si soffermò su quelle parole come la semplice verità, l'espressione sincera dei suoi sentimenti. Ci soffermiamo anche su di loro; ma ahimè! con un senso di molta freddezza e ingratitudine, un ricordo di molta insincerità e irrealtà.
"Dio conosce solo l'amore di Dio;
Oh che ora fosse versato all'estero
In questo povero cuore di pietra!
Per amore sospiro, per amore mi struggo;
Questa unica porzione, Signore, sii mia,
Sii mia questa parte migliore."
Il cristiano si sofferma sulle parole, anelando alla grazia che le faccia sue, l'espressione del suo intimo cuore. Ecco il valore spirituale del Cantico dei Cantici. Vediamo cos'è un grande amore; come assorbe il cuore e riempie l'anima. Tale dovrebbe essere il nostro amore per Cristo; tali dovrebbero essere i nostri "canti nella notte" ( Giobbe 35:10 ). La sposa cercò la sua amata nelle visioni notturne.
A volte nei nostri sogni sembra di fare lunghi viaggi senza tracce, vagando sempre alla ricerca di qualcosa che non sappiamo cosa. Quindi la sposa non poteva trovare colui che la sua anima amava. Tali sono talvolta le esperienze dell'anima cristiana. Così Giobbe una volta si lamentò: "Oh se sapessi dove potrei trovarlo! Per poter venire anche al suo posto!... Ecco, io vado avanti, ma lui non è là; e indietro, ma non riesco a vederlo" ( Giobbe 23:3 , Giobbe 23:8 ).
Il Signore ha detto: "Cercate e troverete"; "Chi cerca trova". Ma ha anche detto: "Sforzatevi di entrare per la porta stretta; poiché molti, vi dico, cercheranno di entrare e non potranno". Coloro che cercano troveranno sicuramente alla fine; ma la ricerca deve essere ricerca diligente, paziente, perseverante; ci deve essere anche lottare, lottare per superare gli ostacoli, lottare contro i nemici spirituali che ci sbarrano la strada.
Non basta cercare di notte sui nostri letti; ci deve essere uno sforzo, uno sforzo sostenuto, non mere aspirazioni sognanti; e che non solo di notte, non solo nell'ora delle tenebre: "nel giorno della mia sventura ho cercato il Signore" ( Salmi 77:2 ). Dobbiamo cercare sempre il Signore; nell'ora della salute e della forza, nei giorni della nostra giovinezza; dandogli il nostro meglio, facendo ogni cosa alla sua gloria. Tale ricerca lo troverà sicuramente.
2 . La ricerca. "Adesso mi alzerò", dice. Il tempo ebraico è cohortative. Si rivolge a se stessa, si eccita. Sognando com'è, sente che questo non è il modo di cercare; deve alzarsi dal letto, deve alzarsi. Forse ricordava le parole dello sposo pronunciate nella freschezza del loro primo amore: "Alzati, amore mio, bella mia, e vieni via". Sembra alzarsi; nei suoi sogni gira per le strade della città, cercando colui che la sua anima amava.
Dobbiamo alzarci e cercare il Signore; non dobbiamo restare immobili in un sonno disattento; dobbiamo cercarlo dovunque la sua provvidenza ci ha posto, sia nella tranquilla campagna che nella vivace e affollata città. Possiamo trovarlo in qualsiasi luogo, purché sia uno in cui un cristiano possa camminare con sicurezza; in qualsiasi impiego, purché lecito e innocente; in città, per le strade e per le strade.
"Ci sono in questa forte marea stupefacente
Della cura umana e del crimine,
Con cui le melodie dimorano
Del rintocco eterno;
Che portano la musica nel loro cuore
Attraverso il vicolo
buio e il mercato litigioso , che svolgono il loro compito quotidiano con piedi più occupati,
Perché le loro anime segrete ripetono un sacro ceppo."
Eppure la sposa non trovò l'amato; ripete il suo primo lamento come un ritornello lamentoso: "L'ho cercato, ma non l'ho trovato". Non sempre l'anima trova subito il Signore quando sente per la prima volta il suo bisogno del Salvatore. Proviamo un piano dopo l'altro; facciamo uno sforzo dopo l'altro; ma per un po' tutti i nostri sforzi sono vani. Sappiamo che lo si può trovare, che altri lo hanno trovato e hanno sentito la beatitudine del suo amore.
Ma la ricerca sembra a lungo infruttuosa. Dio vorrebbe che la nostra ricerca fosse sincera, premurosa, seria. Perciò mette alla prova la nostra fede. Ci prova, come una volta dimostrò Abramo; come il Signore Gesù provò la fede della donna siro-fenicia. Più e più volte ella cercò il suo aiuto, ma per qualche tempo non ci fu risposta; silenzio dapprima, poi quello che sembrava un severo rifiuto. Eppure perseverava, sollecitava la sua preghiera; il suo caso era come quello della sposa: lo cercò, ma non lo trovò.
Dobbiamo seguire il suo esempio, ricordando l'insegnamento del Signore, che gli uomini dovrebbero sempre pregare e non svenire. Dobbiamo imitare la sposa nel suo sogno e continuare a cercare, anche se per una lunga stagione la nostra ricerca può sembrare infruttuosa, anche se non lo troviamo.
II. L'ULTIMO SUCCESSO DELLA DELLA SPOSA 'S RICERCA .
1 . Incontra i guardiani. Le sentinelle la trovarono (come di nuovo in Così Giobbe 5:7 ). Fa loro la domanda che era così vicina al suo cuore: "Hai visto colui che la mia anima ama?" Stavano andando in giro per la città; potrebbero essere in grado di guidarla verso l'oggetto della sua ricerca. Ma erano come la sentinella di Salmi 127:1 , svegliandosi ma invano per lo scopo della sposa, incapaci di aiutarla.
Non sempre gli amici cristiani, oi ministri della santa Parola e dei sacramenti di Dio, che "vegliano sulle nostre anime" ( Ebrei 13:17 ), possono aiutarci nella nostra ricerca di Cristo. Chiediamo loro, cerchiamo il loro aiuto; è giusto farlo; a volte possono aiutarci. Ma ogni anima deve trovare Cristo per se stessa. "Elaborate la vostra propria salvezza", diceva san Paolo ai Filippesi; e che «non come solo in mia presenza, ma ora molto di più in mia assenza» ( Filippesi 2:12 ).
2 . Trova lo sposo. Le sentinelle non potevano darle buone notizie; ma non svenne; non tornò a casa né si gettò disperata; continuò la sua ricerca da sola. Avrebbe cercato finché non avesse trovato l'amato della sua anima. E la sua ricerca è stata finalmente premiata. "È stato poco che sono passato da loro, ma ho trovato colui che la mia anima ama". Dio non è lontano da noi anche nell'ora della più profonda oscurità, quando sembriamo affaticare i nostri occhi nell'oscurità e non possiamo vedere la luce.
Se lo cerchiamo seriamente, lo troveremo sicuramente alla fine; perché lui, lo sappiamo, ci sta cercando. Il Signore Gesù Cristo è venuto per cercare e salvare ciò che era perduto. Cerca la pecora smarrita finché non la trova. Dà la sua vita per le pecore. Allora possiamo essere ben sicuri che colui che ci ha amati con un tale amore, un amore più forte della morte, non tollera che un'anima pentita che lo cerchi nella fede, nel dolore per il passato, nel desiderio sincero e doloroso di perdono, di perdere il suo modo, di vagare senza trovare, di indagare ovunque senza risultato: "Hai visto colui che l'anima mia ama?" Sicuramente si manifesterà secondo la sua benedetta promessa, come fece ai due discepoli che il primo giorno di Pasqua piangevano il loro Maestro perduto, e non si sarebbe consolato con le parole delle donne che "avevano avuto una visione di angeli ,
"Egli verrà nel suo amore misericordioso, e allora il nostro cuore arderà dentro di noi mentre si manifesta, e i nostri occhi si apriranno e lo conosceremo; e quella conoscenza è la vita eterna ( Giovanni 17:3 ).
3 . Lo porta a casa sua. Le lunghe peregrinazioni del sogno erano finite. Aveva trovato colui il cui amore riempiva i suoi pensieri di veglia, di cui i suoi sogni erano pieni quando dormiva. Non lo avrebbe lasciato andare. L'angoscia di quella lunga, quasi disperata ricerca non dovrebbe essere vana. Lo tenne stretto e lo portò a casa sua, nelle sue stanze più intime. L'anima che una volta ha trovato Cristo si aggrappa a lui con il forte abbraccio della fede.
Può "fare come se volesse andare oltre" ( Luca 24:28 ), per Luca 24:28 alla prova la nostra fede, affinché possiamo sentire il nostro bisogno di lui. Ma come allora i due discepoli «lo costrinsero, dicendo: Rimani con noi, perché si fa sera e il giorno è lontano», così l'anima lo trattiene e non lo lascia andare. L'anima, debole come era debole Giacobbe, lotta con la forza che dà il senso di debolezza. "Non ti lascerò andare, a meno che tu non mi benedica."
"Cediti a me ora, perché sono debole,
Ma fiducioso nella disperazione:
Parla al mio cuore, parla con le benedizioni;
Sii conquistato dalla mia preghiera istantanea:
Parlare! o non ti muoverai mai di qui,
e dimmi se il tuo nome è Amore.
La mia preghiera ha forza presso Dio: la grazia
Indicibile ora ricevo;
Per fede ti vedo faccia a faccia,
Ti vedo faccia a faccia, e vivo!
Invano non ho pianto e non ho lottato: la
tua natura e il tuo nome sono Amore".
Questo nobile inno di Charles Wesley esprime i sentimenti di un'anima che ha trovato Cristo. Non dobbiamo lasciarlo andare, né per nessuna perplessità, né per nessuna tentazione. San Paolo ci dice che nessuna difficoltà può allontanarci da lui se veramente gli diamo il nostro cuore. «Sono persuaso che né morte, né vita, né angeli, né principati, né cose presenti, né cose future, né altezza, né profondità, né alcun'altra creatura potrà separarci dall'amore di Dio, che è in Cristo Gesù nostro Signore» ( Romani 8:38 , Romani 8:39 ).
Allora dobbiamo aggrapparci molto a lui, non lasciando andare nessuno il desiderio di servirlo meglio e di amarlo di più. Dobbiamo stimolare ogni desiderio del genere all'attività con un reale sforzo di abnegazione. Dobbiamo cercare con tutto il cuore di realizzare la sua presenza sempre, in ogni momento e in ogni luogo, nei nostri affari, nei nostri divertimenti, nei nostri rapporti con amici e parenti, così come nell'ora della preghiera privata o del culto pubblico.
Dobbiamo cercare con uno sforzo cosciente di accontentarlo sempre; cercando, infatti, di servirlo molto, come Marta, ma ancor più di piacergli perfettamente, come Maria. E dobbiamo portarlo nella nostra casa, nelle stanze più intime del nostro cuore, aprendole tutte a Lui, dedicandole tutte, ogni nostro proposito, ogni nostra speranza, ogni aspirazione, a Lui, supplicandolo di accettare la nostra offerta imperfetta, fare del nostro cuore il suo tempio, per adempiere in noi la sua benedetta promessa: «Se uno mi ama, osserverà le mie parole; e il Padre mio lo amerà e noi verremo a lui e prenderemo dimora [la nostra dimora, la nostra dimora] presso di lui» ( Giovanni 14:23 ).
And now we have again the adjuration of So Filippesi 2:7. The bride has related her dream to the daughters of Jerusalem. The subject of that dream was love—pure and innocent love; its sorrows and its joys; separation and blessed reunion. It is a sacred thing. The daughters of Jerusalem were to listen in silent sympathy; they were not to praise or to blame; they were not to endeavour to stimulate or increase the love of bride or bridegroom; they were to leave it to its free spontaneous growth in the heart.
Human love is a holy thing. The love that is between Christ and his Church, the love that is between the Lord of our redemption and every elect soul, is holier yet by far. It is not to be much talked of; it is to be treasured in the heart; it is the inmost spring of that life which is hidden with Christ in God. It must not be stirred by irreverent talk or disclosure; it must rest unseen "till it please"—till the fit time shall come for speaking of its blessedness.
The espousals.
I. THE APPROACH OF THE BRIDE.
1. The question. "Who is this?" We have here one of those refrains which form a striking characteristic of the song. The question, "Who is this?" (the pronoun is feminine, "Who is she?") is three times repeated (Cantico dei Cantici 3:6; So Cantico dei Cantici 6:10; Cantico dei Cantici 8:5). It indicates always a fresh appearance of the bride.
Here the words seem to be chanted by a chorus of young men, the friends of the bridegroom. They are struck with admiration at the beauty of the bride, and the royal state bestowed upon her by the king. She is coming up to Jerusalem from the distant Lebanon country, here described as the wilderness—which word in the Hebrew Scriptures often means, not a desert, but a thinly populated country, fit for feeding flocks, a pasture land.
She comes like pillars of smoke perfumed with myrrh and frankincense. Perfumes are burned around her in such profusion that pillars of smoke appear to attend her progress. The marriage of the Lamb is come, and his wife hath made herself ready. She is prepared as a bride adorned for her husband. She comes up from this lower world to the city of the living God, the heavenly Jerusalem. The incense of adoration and thanksgiving rises as she moves onward.
She is the holy Catholic Church, the great congregation of Christian people dispersed throughout the whole world. But the Church is made up of individual Christian souls. And that the Church may come as a whole to Christ the Bridegroom, each soul must come personally, individually. The soul cometh up out of the wilderness, out of the far country, where the world, the flesh, and the devil rule; up to Mount Zion, to the city of God, where is the true temple, where God is worshipped in spirit and in truth, where he manifests himself to them that seek him.
And the prayer of the faithful, as they draw ever nearer, is set forth in God's sight as the incense, and the lifting up of their hands as the evening sacrifice. The Lord is pleased, in his infinite condescension, to regard our poor prayers when lifted up in faith as holy incense (Apocalisse 8:3, Apocalisse 8:4), because the great High Priest is praying for us.
Our poor prayer joins itself through the power of faith with his prevailing prayer, and therefore rises up before the throne as a pillar of sweetest incense smoke, acceptable to God through Christ. The thought that God is pleased so to honour the prayers of the faithful, that he condescends to seek such worship, worship offered up in spirit and in truth, makes prayer a very sacred thing.
The approach of the Christian soul to God is very solemn. The soul cometh out of the wilderness, away from its old haunts; it is ascending up to Mount Zion, to the presence chamber of the King of heaven; it must come with reverence and godly fear, remembering that God's presence is very awful as well as very blessed; it must come with the perfume of holy thoughts and heavenly aspirations, with the offering of prayer and praise rising up like the smoke of holy incense before the mercy seat.
2. The bed of Solomon. The chorus calls attention to the litter (for such seems here to be the meaning of the word) in which the bride is borne in her progress to the royal city. "It is his litter," they say. They add the royal name itself, "Behold his litter, which is Solomon's," to give emphasis to the honour bestowed upon the bride. The king has sent his own litter to convey his bride to the palace, the palanquin in which he himself was carried.
It was King Solomon's; it is the bride's, for the king has given it to her. God has given us all things, St. Paul says (Romani 8:32). If only we are Christ's, then all things are ours—the world, life, death, things present, things to come (1 Corinzi 3:21, 1 Corinzi 3:22). And the Lord himself says, "The glory which thou gavest me, I have given them" (Giovanni 17:22).
It is his will that his chosen should be with him where he is. He gives them now all that is necessary to convey them thither. "God rode upon a cherub" (Salmi 18:10). The Lord will "send his angels … and they shall gather together his elect from the four winds, from one end of heaven to the other" (Matteo 24:31). The angels carried the soul of Lazarus into Abraham's bosom.
But we may learn here another very solemn lesson. The litter of Solomon bore the bride up to Mount Zion; the cross of the Lord Jesus Christ brings the Christian soul to heaven. The Lord was lifted up upon the cross. Several ancient writers tell us that in Salmi 96:10 the earliest reading was, "The Lord hath reigned from the wood." The cross is his throne; it drew, and still draws, all faithful souls to him; it has lifted him up to reign over the hearts of all the best and truest.
It behoved him first to suffer, and then to enter into his glory. "He humbled himself even unto the death of the cross; wherefore God also hath highly exalted him" (Filippesi 2:9). And he brings his elect to God by the same way which he trod himself. The cross lifts the Christian soul to God.
"Nearer my God, to thee,
Nearer to thee;
E'en though it be a cross
That raiseth me."
The Christian is "crucified with Christ" (Galati 2:20). He is lifted up by the cross of atonement, the cross of the Lord Jesus Christ, and then by the cross of spiritual self-sacrifice, the cross borne with Christ, into the very presence of the King. Nothing else can bear him thither. He must pray, "Thy will be done," before he asks, "Give us this day our daily bread.
" He must learn from the suffering Lord the inner meaning of his own holy prayer. "Not my will, but thine be done." He must remember that the cross is the cross of Christ; that the Lord, who was himself lifted up upon the cross, sends the cross to his followers to lift them also upwards; that, purified and refined by holy self-denials, and by suffering meekly borne, they may at length be with him where he is, and behold his glory, and sit with him in his throne (Apocalisse 3:21).
3. The guard. The king had sent his own guard to escort the bride to her new home. King David had a guard of thirty mighty men; Solomon, it seems, had double the number. All were expert in war; all bore the sword because of fear in the night. From Salmi 10:1, especially Salmi 10:7, we learn that parts of Palestine were in David's time dangerous from bands of brigands.
The king had cared for the safety of the bride; the escort was not given her merely for honour. So now the Lord giveth his angels charge over his people to keep (to guard) them in all their ways; so now "the angel of the Lord encampeth round about them that fear him, and delivereth them" (Salmi 91:11; Salmi 34:7). They "shall not be afraid for the terror by night" (Salmi 91:5), for "they that be with us are more than they" that be against us (2 Re 6:16).
The description of the armed guard reminds us that we too have to fight the good fight of faith, that we have to wrestle "against the world rulers of this darkness, against the spiritual hosts of wickedness" (Efesini 6:12). We have to take to ourselves the panoply of God, the armour of light; like the mighty men of Israel who guarded the bride, we must take "the sword of the Spirit, which is the Word of God.
" That sword will save us from the "fear of the night," because it is "through patience and comfort of the Scriptures" that we have hope (Romani 15:4). Thus the Holy Scriptures are not only the sword of the Spirit; they furnish us also with hope, the hope of salvation, which is the helmet of the Christian warrior. To gain that sword and that helmet we must study the Word of God in faith; that living faith which (St.
Paul tells us) is the shield whereby we may "quench all the fiery darts of the wicked." If we do our part, quitting ourselves like men, fighting manfully under the banner of the cross, we need fear no evil. Our angel guard, sent forth because of them that shall be heirs of salvation, called in Holy Scripture "their angels," because they have charge over them, as well as God's angels, because he is their God and King, will ever encamp around us and keep us till we appear before God in Zion.
II. THE KING GOES FORTH TO MEET THE BRIDE.
1. The chariot of the king. The bride approaches in a litter sent for her by the king. Solomon himself goes forth to receive her in his car of state. He had had it made according to his own plans, with that artistic skill and magnificence which were characteristic of him. It was made of the fragrant and imperishable cedar wood brought from Lebanon, the country of the bride.
Its decorations were of the richest—gold and silver, and the costly Tyrian purple; in the midst was a tesselated pavement, a gift of love from the daughters of Jerusalem. The bride, the Lamb's wile, shall have the glory of God (Apocalisse 21:9, Apocalisse 21:11). When she is "prepared as a bride adorned for her husband," then, we are told, "the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (Apocalisse 21:3).
When Christ, the true Solomon, the Prince of Peace, shall bring his bride, the Church, to the heavenly Jerusalem, the foundation of peace, he will manifest himself to her in his glory. Now he is interceding for us, that then we may be with him where he is, that we may behold his glory. Then, if we are his indeed, we shall see him as he is, and shall be made like unto him (1 Giovanni 3:2).
It was a great thing for the poor bride from the Lebanon to be brought into the court of the king whose magnificence filled the Queen of Sheba with wonder and delight. But "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him" (1 Corinzi 2:9). None can tell the blessedness of those happy souls who, having washed their robes and made them white in the blood of the Lamb, "shall see the King in his beauty" (Isaia 33:17); shall sit with him in his throne amid the glories of the golden city; shall see his face, and his Name shall be in their foreheads.
Heart of man cannot conceive the exceeding great joy of that moment of most entrancing bliss, when the heavenly Bridegroom shall bring home the Church, his bride. King Solomon issued out of Jerusalem in royal pomp to meet his betrothed. When the marriage of the Lamb is come, "the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Tessalonicesi 4:16, 1 Tessalonicesi 4:17).
2. The glory and great joy of the king. The chorus calls upon the daughters of Zion to go forth and see the splendour of the royal espousals. King Solomon has brought home his bride; his heart is glad; his mother has crowned him with the royal diadem; he is happy in the love of his bride. The Prophet Isaiah comforts Zion with the blessed promises that "as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" "Thou shalt no longer be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah ['my delight is in her'], and thy land Beulah ['married']: for the Lord delighteth in thee, and thy land shall be married" (Isaia 62:4, Isaia 62:5).
So the Lord "Christ loved the Church, and gave himself for her; that he might sanctify and cleanse her with the washing of water by the Word,: that he might present her to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that she should be holy and without blemish" (Efesini 5:25). It was for the joy set before him that Christ endured the cross (Ebrei 12:2).
The Lord bringeth home the lost sheep rejoicing. He saith, "Rejoice with me; for I have found my sheep that was lost" "Rejoice with me!" And they do rejoice, the Saviour of the world and the holy angels round his throne. The Lord's exceeding great love for our poor dying souls makes the salvation of those souls very precious in his sight. Nothing can show the depth and tenderness of the blessed love with which he yearned for our salvation except the great agony of Gethsemane, the awful anguish of the cross.
Therefore the day of the resurrection of the blessed will be a day of joy in heaven. "Let us be glad, and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready" (Apocalisse 19:7). He is King of kings, and Lord of lords; on his head are many crowns (Apocalisse 19:12, Apocalisse 19:16).
His virgin mother saw him once wearing the crown of thorns; now he wears the crown of boundless sovereignty. He had come down from heaven to seek his bride; now she is with him in his glory. "He shall see of the travail of his soul, and shall be satisfied" (Isaia 53:11).
HOMILIES BY S. CONWAY
Love's dream.
It is a dream that is told of in these verses. It was natural for her who tells it to have dreamt such a dream. Lifting up the story to the higher level of things spiritual, what these verses say suggests—
I. CONCERNING DREAMS GENERALLY. They are often revelations of life and character. Sometimes they are mere folly, the misty vapours exhaled by a gross and over-fed body. But at other times, as here, they have a deeper meaning. They show the manner of a man's life, the bent of his inclinations, the character of his soul. Our dreams never play us false.
The motives that govern their acts are the motives that govern ours. A man dreams about the sins he loves too well; about the sorrows that haunt his life; about the joys on which his heart is set. Dreams have played a large part in God's governance of men. They often show us what we should avoid and what we should seek after. Though some are foolish, we cannot afford to despise them as if all were so.
II. CONCERNING THIS DREAM. In both its stages it reveals the fervent love of the dreamer.
1. It began sorrowfully. She thought she had lost her beloved (Cantico dei Cantici 3:1, Cantico dei Cantici 3:2). This the deepest of distresses to the renewed soul (cf. Salmi 77:1). If heaven would cease to be heaven, as it would were Christ's presence withdrawn, how much more must this life be all dark and drear if we have him not! And she tells how she sought him.
(1) In the city, amid the business and turmoil of men. But it is but little that he is there. They would most probably crucify him if they found him, so deadly is the hate the world hath for him. It is not true that virtue needs only to be seen to be loved. As our Lord was dealt with, so would it be.
(2) And in the assemblies, in society. And we cannot be surprised that he was not there. Society! does that word summon up the idea of a community who would cherish Christ's presence?
(3) But even the watchmen could not tell her of him. How wrong this! Zion's watchmen, and not know where Christ is to be found! They had found her, and very likely found fault with her, but they could not help her to find him. Such pastors there are, and to them "the hungry sheep look up, and are not fed." We can picture the soul's distress when these failed her. To have gone to the house of God hungering for direction Christwards, and to come back with none at all—that is a sorrow not unknown nor slight. But her dream did not end so.
2. It ended joyfully.
(1) Her beloved revealed himself to her. She "found him." But what is our finding other than his showing? (cf. the four findings of Christ told of in Giovanni 1:1.). How often when we have "passed from" Sundays and services and sermons, and have not found Christ, he is found of us in some other season, place, and circumstances! If he be found of them that seek him not—as he says he is—how much more will he fulfil his word, "They that seek me shall find me"!
(2) And she clave to him. "I held him," etc. The soul thus holds her Lord by her prayers, her trust, her communion, her service, her self-surrender. These grasp the Beloved, and will not let him go.
(3) And she will be content with nothing less than the full assurance of his love (Cantico dei Cantici 3:4). We should resolve to have a religion that makes the soul happy. The religion that does not do this does but little at all. Cf. the elder son in the parable of the prodigal, he had a religion, but it was all gloom. Let us not be satisfied so. And if we seek, and find, and cleave, and so continue as set forth here, the joy of the Lord shall be ours.
III. CONCERNING THE AWAKING. Cantico dei Cantici 3:5 shows that she is awake, and conscious of the love of her beloved, and would not be torn therefrom until he pleased (cf. on So Cantico dei Cantici 2:7). But, awake, the soul finds that what was sad in her dream was but a dread, but what was joyful is an abiding reality. We cannot lose Christ really, though we may think we do; and the soul that seeks him shall find him.—S.C.
The watchmen.
In this verse very much that it concerns Christ's ministers to give heed to is suggested.
I. THE WATCH THEY HAVE TO KEEP. Christ's ministers are meant (Isaia 52:8; Isaia 62:6; Ezechiele 33:7). Their watch is to be over themselves, over their teaching, over the Church of God.
II. THE REASON OF THEIR APPOINTMENT. It is night, when men sleep, when the foe takes advantage; hence the need of watchmen (Isaia 21:11, Isaia 21:12).
III. THE DUTY THEY HAVE TO DISCHARGE. "To go about the city." The ways and windings of the human heart. The highways of the Word of God. The streets of the city of God, the Church. They need to be acquainted with all these.
IV. WHAT THEY WILL MEET WITH. Such as they found here. They "found me;" that is, a wearied and sorrowful soul. They find such through their preaching or their pastoral work (1 Corinzi 14:24, 1 Corinzi 14:25). So souls are found. True watchmen are sure to find such.
V. THE QUESTION THEY WILL BE ASKED. (Cf. Giovanni 12:21, "Sir, we would see Jesus.") This the suggestion of what we read here. "Saw ye him whom my soul loveth?" And this is what such souls need; and the more they are directed to him, the more will the watchmen be valued and their word heeded. This is what our congregations want from us, and the question which in reality they put to us.
VI. THE IMPORTANCE OF THEIR ANSWER. Had they told her where he was whom she sought, she would have passed from them with gratitude and joy; as it was, because they could not tell her, she went away in deep distress. Such issues depend upon their word. It is good when they have seen Jesus for themselves.
It is better when they can direct seeking souls to him. But it is sad indeed if they have neither seen him nor know how to direct inquirers to him. So was it with these watchmen; so let it not be with us.—S.C.
Solomon in all his glory.
(For explanation of details in these verses, see Exposition.) We have set before us here such glory as pomp and splendour, strength and power, great riches and sensual pleasure, could give. All that in which Solomon delighted, and for which his name became famous. Now, these things suggest—
I. A GREAT TEMPTATION. They were so:
1. To Solomon, for he yielded to it. All that these things could do for him he enjoyed to the full. The tradition of "Solomon and all his glory" came down through the centuries that followed. And the like things are a great temptation to men now. What will they not do for them? They were the last of the temptations with which Satan tempted our Lord. And to the good, the temptation of them lies in the suggestion that was doubtless made to the mind of our Lord—so much good may be done by them; they will so help in establishing the kingdom of God.
His mind was, we may well believe, absorbed with the question how the great work he bad come to do, the establishment of this kingdom, could be accomplished. And here was the point and force of this temptation. To yield to it would have been as if he had fallen down and worshipped the evil one. Hence he spurned both it and him. And still "in the multitude," not of "words" only, but even more of riches, "there wanteth not sin." Therefore these things are not to become the object of desire in a good man's soul.
2. They were designed to tempt her of whom this song tells. Solomon would dazzle her with his splendour and wealth, and so would make her "forget" her "kindred" and her "father's house;" for the king desired her beauty. And in like manner the same temptation is held out still. For the sake of these things what sacrifices are made of loyalty and truth and goodness! She resisted by the might of her affection for her "beloved;" the power of her true love enabled her to overcome. And only the presence in our hearts of a higher love, and, best of all, the highest, even the love of God, will drive out and overcome all lower and evil love.
II. A GREAT LACK. There is nothing in all this glory of pomp and wealth which marks the presence of those Godward riches which alone are real; nothing to satisfy the soul of man or to help it in its life. The soul might starve, as Solomon's did, in spite of all this glory; and, on the other hand, the soul can prosper well though it can call none of this glory its own.
We cannot help desiring earthly riches—they are designed in due measure to attract and stimulate us; and they will do us no harm if we are careful, all the while we seek them, to be rich towards God; to possess, as we may, "the unsearchable riches of Christ." But poor and miserable is that soul, though he have all Solomon's glory, if he have not these.
III. A VIVID TYPE. This is what expositors in all ages have mostly seen in the pomp these verses describe. Some have seen a setting forth of the glory of Christ on his return to heaven. He comes up out of the wilderness of this dreary world. The incense of praise, fragrant and precious, is given to him. He is borne in stately triumph (cf.
Salmi 24:7). He is attended by his angel guards. He has prepared a place for them that love him, and will receive them unto himself. All who love him are to go forth and behold his glory. Thus the triumph of Jesus, the King of Zion, is shown forth. Others have read in these verses the unseen glory of the redeemed soul. He comes up out of the wilderness, as Lazarus was carried by angels into Abraham's bosom.
The entrance into glory is with joy and praise. Angel guards surround. The King hath prepared a place, a throne—his own throne—on which the redeemed with their Lord shall sit. Love—Christ's love—has paved all the way. The vision of Christ in his glory which the redeemed shall enjoy. In such ways as this have devout souls found this Scripture full of profit; in this or in other ways may we find it likewise.—S.C.
HOMILIES BY J.D. DAVIES
The search for the true King.
When once the Spirit of truth has begun his work in the heart, there is a strong yearning after Jesus. In fulfilling his mission as the Revealer of Christ, the Spirit excites within us intense longings to have the friendship of Jesus. We take this as clear proof that a work of grace has begun in us if we feel that none but Christ can satisfy. Now we can part with all we have to obtain this goodly pearl.
As the man who had inadvertently slain a fellow flees with lightning speed toward the city of refuge, feeling that the blood avenger is at his heels, so the convicted sinner has an eye for only one object—Christ. This persistent search for the Saviour is a token for good. The tree that does not easily languish in summer drought, but grows, blossoms, unfolds its fruit, has most certainly deep roots in the soil; so, if under manifold discouragements we steadily seek after Christ, we may be sure that we are planted in the soil of grace by the Lord's right hand. Three main thoughts are in this text.
I. JESUS SOUGHT. "I sought him whom my soul loveth."
1. True love to Christ glows brightly ever, in his absence. Genuine love is of all things the most unselfish. We love him not so much for the benefit to be obtained; we love him because he is lovable. Having once known him, we cannot restrain our love. To give the shrine of the heart to another would be self-degradation, idolatry. On this account it may be that Jesus keeps away.
He sees some growing rivalry within. He sees some need for our self-purging. He wants the soul to realize a deeper need. He wants to make his love more prized. Many worthy reasons has Jesus for hiding himself. 'Tis a temporary winter in order to bring about a more prolific harvest. So, whether we have any assurance of his love or not, we will love him; we will seek after him.
2. The absence of Jesus makes midnight for the soul. "By night … I sought him." If Jesus has been our Sun of Righteousness, then his departure makes our night. All the things relating to the spiritual world are dark to us if Jesus be absent. We cannot see the face of our Father. We cannot read our titles clear to the heavenly inheritance. There is no growth of holy virtues in us. We cannot run the heavenly race. It is a time of wintry darkness and wintry barrenness if Jesus keeps away. No artificial light can take the place of Immanuel.
3. There is sound resolution. The soul has reached a noble resolution. "I will rise now." Some resolutions which we make are worthless. They are made under excited feeling, or from a passing fear, or they are the outcome of a shallow nature, which lightly esteems a pledge. But a resolution made in the strength of God is a firm step taken in advance. It is the first step in a series; for the strength of God is behind it.
Genuine resolution never waits. It moves onward at once. No sooner had the prodigal boy resolved to return, than "he arose and came to his father." So here the bride says in the same breath, "I will seek him I sought him." The future is instantly translated into the present. Good resolution is not a pillow to sleep on; it is a horse which we should instantly mount.
4. There is active and persistent search. No journey is too great if we can only find our Beloved. Thousands travel every year over hot sands to Mecca in the hope of getting nearer to Mohammed, and so gaining his empty favour. Sharp privations are gladly endured in order to purchase this worthless merit. Gold seekers will voyage to the antipodes, and will run a thousand risks to obtain the virgin ore.
Then does not highest wisdom impel us to seek the "unsearchable riches of Christ"? Shall the common adventurers of earth put us to shame? We must seek everywhere, in all likely places. If in one search we have been disappointed, we must try another. Columbus was not easily daunted when he was on the search for a new continent. Many noble lives have been sacrificed in the effort to find a searoute over the North Pole. Joseph and Mary did not easily abandon the search for the child Jesus. Pressed down with sorrow, they sought him in one company after another, nor gave up their effort until they found the lad.
"The subtle chemist can dissect
And strip the creature naked till he find
The callow principles within their nest.
What hath not man sought out and found
But his dear God?"
5. First disappointments will not deter us. "I sought him, but I found him not." The earnest seeker after Christ is not easily daunted. The first hindrance will not depress him, nor the second, nor the twentieth. Delays in finding Jesus only whet his appetite, and spur him on to fresh search. Failure in finding Christ is in no sense a detest. It is a gain in knowledge. It is helpful in experience.
It is part of the process in the attainment of success. Difficulties make the man. If one road does not lead to righteousness and rest, another road will; for there is a road. And Christ is watching us carefully to see if we are faint hearted. The first experiment to utilize electricity for illuminating a city did not succeed, nor the second; yet mechanicians persevered until they reached the goal. And every awakened sinner is resolved to find Christ, or to die in the attempt. Our own blunders, as a rule, are the cause of delay.
6. There will be inquiry for Christ from qualified persons. "The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?" These watchmen fifty represent the pastors of the Church. They know the haunts and habits of the Prince. They know the proneness of man's heart to err. They know the subtleties of the adversary and the deceitfulness of sin.
Therefore a faithful pastor is a good guide for seeking souls. These under-shepherds are ever on the look out for Christ-seekers. We read, "They found me." Then they were searching for such. This is their business. As a man who has navigated a ship a hundred times through an intricate rocky channel makes the best pilot, so they who have themselves found Christ and walk daily with him are best qualified to lead wanderers into his fold. Shrink not from asking counsel. Avail yourself of every help.
II. JESUS FOUND. "I found him whom my soul loveth."
1. Jesus uses consecrated men to bring his chosen ones into his presence. Those who know him best are honoured to be chamberlains in his palace, and to introduce guests to his banquet table. His employment of us in this sacred and noble work is an unspeakable honour. A consecrated man is sure to become a guide to others, whether he fill an office in the Church or not. The pious women who talked with each other of Christ in the cottage porch at Elstow led John Bunyan into the friendship of Christ.
As men who have travelled through a terra incognita erect guide posts for those who may follow, so every friend of Christ will find a heavenly pleasure in guiding wayward feet into the right way. Never was Paul the apostle a nobler man than when he put into words the burning desire of his heart, "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."
2. Diligent search is always rewarded. If, in self-diffidence, we follow the light of Scripture, sooner or later we are sure to succeed. "Then shall we know, if we follow on to know the Lord." Men have searched long for the philosopher's stone and for the secret of perpetual motion—have searched long, and searched in vain. But no sincere lover of Christ yet sought him and failed to find him.
Not more surely may you expect a harvest where you have sown good seed than success from seeking Christ. It prevails with the uniform regularity of law. "Then shall we find him when we seek him with all the heart." When there is a seeking sinner and a seeking Saviour, they are sure to meet ere long. Calvary is an old trysting place.
3. Genuine love appropriates Christ. "I held him." We naturally value anything a great deal more if we have taken many pains to acquire it. A jewel is valued for its rarity as well as for its intrinsic beauty. There is but one Christ; hence when we find him we hold him fast. But in what way can we hold him? We hold him by frequent communing with him. We hold him fast when we hourly try to please him.
We hold him if our love is strong and fragrant. We hold him if in our heart garden there are ripe fruits of holiness. We hold him if there is harmony of purpose, will, and life. He loves companionship.
4. Every attempt of Jesus to depart is energetically resisted. "I would not let him go." In this way Jesus often tests our love. We have displeased him, and he rises to depart. Then will we confess the evil thing? Will we make some fresh self-sacrifice in order to detain him? He is not easily offended. He hateth putting away. But he loves to see in us a delicate sensitiveness of feeling.
He delights to find a tender and childlike affection. It is for our highest good that he should be appreciated. As he did at Emmaus he sometimes deals with us: "he made as though he would have gone further; but they constrained him." And now he gladly yields to our constraints. It brings him delicious joy to feel the embraces of our love. If he can only strengthen and elevate our love, he has conferred on us the very highest good. If love grows, every grace will grow. If love grows, we grow like Christ. And this is love's firm resolve, "I would not let him go."
III. JESUS MADE KNOWN. "Until I had brought him into my mother's house."
1. We wish our best friend to accompany us everywhere. The genuine disciple desires to take Jesus with him into every circle and into every occupation. He is not content to have Jesus only on sabbath days and on special occasions. He wants Jesus always at his side—yea, better, always in his heart, he has no friend whom he cannot introduce to Jesus. He has no occupation, no recreation, he wants to keep from the eye of Jesus.
Into every chamber of the house Jesus is welcome. He is a fitting Guest for every room, a fit Companion on every journey, a fitting Partner in every enterprise. We do all things in the name of Jesus.
2. This language suggests benevolent effort for our households. Love is generous. Having found such spiritual treasure in Jesus, we want every member in our household, viz. children, parents, servants, to share in the "unsearchable riches." "I brought him into my mother's house." Happy the man who can testify that! If we are under tremendous obligations to earthly parents, how can we better discharge the debt than by making them partakers of Christ?
3. This language suggests our usefulness to the Church. As we give to the imagery of this book a spiritual interpretation, so may we properly regard our mother's house as the Church on earth. This is our true Alma Mater. We bring the Bridegroom with us into the Church. We cannot enjoy our piety alone. We inspire the whole Church with a nobler life. Our sacred love to Jesus is a contagion. Others feel the heavenly charm, and they desire to have Jesus too. And from the Church the benefit extends to the whole world. Would that all men knew our Lord!—D.
The King coming to his capital.
In Asiatic lands wheeled carriages were rare, and are rare still. This is accounted for by the absence of roads. To construct and maintain roads through a hilly country like Palestine required more engineering skill than the people possessed; and further, there was a general belief that to make good roads would pave the way to military invasion. Hence all over Palestine the pathways from town to town were simply tracks marked out by the feet of men and beasts.
Over the level plain of Esdraelon Ahab might ride in a chariot; but if Solomon brought up wheeled chariots from Egypt he had a prior undertaking, viz. to make a road from Beersheba to the capital. Therefore travelling princes rode in a covered palanquin, which served to screen from the hot sun by day, and became a bed at night. Owing to the scorching heat, much of the journey would be taken during the cool hours of night, and hence the need for a strong bodyguard.
Before the rapt imagination of the sacred poet such a scene passed. The stately procession arrested his attention, and he asks, "Who is this?" What great king is this? Such is the poetic imagery. Now, what is the religious instruction? It is the march of Christ through the ages—a march beginning with the wilderness and terminating, with his coronation in the new Jerusalem. Though he has been long hidden, the day is coming when the King of Zion shall be revealed to the eyes of men, and he shall "be admired by all who love his appearing."
I. OBSERVE THE MARCH OF CHRIST TO HIS GLORIOUS THRONE.
1. His lowly beginning is indicated. "He cometh out of the wilderness." This is how he appeared to the onlooker. His prior state was hidden from mortal eye. So far as men saw, Jesus began his strange career in the cattle manger of a stable. The world to him was a wilderness, void of all attractiveness. In this respect he followed the fortunes of ancient Israel, for they too had first the wilderness, then the "land flowing with milk and honey.
" When Jesus began his mission, human life was a veritable wilderness. The beauty and joy of Eden had departed. On every side raged jealousies, hatreds, strifes. The civilized world was under the iron despotism of Rome. The prophets of God had ceased to speak. Hope of a golden age had almost died out, except in a few believing hearts. The glory of Greece and Tyre had waned. The human race was on the verge of reckless despair. Our earth was reduced to a desert.
2. Christ's coming was fragrant with heavenly hope. Even in the loneliest desert there are some living plants, and these ofttimes possess aromatic essences. The shrubs are storehouses of fragrant spice. The sweetest perfumes come from the Arabian desert. Such things abate the mischief of noxious miasma. Rare perfumes refresh the senses, and betoken noble rank. The mightiest King did not despise the sweet odours of myrrh and frankincense.
So neither did Jesus Christ treat with contempt the simple virtues and courtesies of the people. Ha stooped to learn from the lips of Jewish rabbis. He gave his benediction to the wedding feast. He was pleased with the gratitude of a poor leper. He commended the brotherliness of the despised Samaritan. He accepted the hospitality of peasant women. He praised the generosity of a poor widow. A sweet and refreshing savour pervaded all his words, all his deeds. From his cradle to his grave he was perfumed with frankincense and myrrh.
3. His coming was a conspicuous thing. The procession was seen afar off. Possibly the flame of torches during the night march sent up in front and in rear huge pillars of smoke. Or possibly clouds of dust from that dry soil rose from the feet of the host, and in that clear, transparent air was seen thirty or forty miles away—even from the hills of Zion. Anyhow, the procession is seen from a distance.
Curiosity is aroused. Many eyes are turned to the novel spectacle, and the question leaps from lip to lip, "Who is this?" So, too, the progress of Jesus through our world has excited the wonder of successive generations. When he read the Scripture in the rustic synagogue of Nazareth, men asked, "Who is this?" When he fed the five thousand on the mountain side, or ruled nature with a nod, they asked, "Who is this?" When, on the Day of Pentecost, the whole city was thrilled with astonishment, men asked, "Who is this?" At Corinth, at Ephesus, at Antioch, when multitudes left their idols for the new faith, men asked, "Who is this, whose onward march is so kingly, so triumphant?" And still they ask in the bazaars of India and in the temples of China, "Who is this?" His march is the march of a Conqueror: the King of kings, because he is the Prince of Peace.
II. OBSERVE HIS BODYGUARD.
1. This is a token of peril. But the peril is not that of open war. If a bannered host should oppose his march, he would meet it with his invincible forces. Michael and all the powers of heaven would fight his battle. It is not open war. The foes in the desert are Ishmaelites; They seek for plunder. They make sudden and covert attack in the night. So has it been in the progress of our Immanuel.
From the band of his own disciples the traitor came, and came by night. The priests of Jehovah were his worst foes. Professed friends, like Ananias and Sapphira, have stabbed his cause in secret. The persecutors of his gospel have usually laid their plots in the dark. Atheists and hypocrites have been his bitterest foes. The enemies to the cause of heavenly truth still lie in ambush.
2. Variety of service can be rendered to our gracious King. There were some who bore on their shoulders his palanquin; some who carried torches; some who perfumed his Person; some who wielded swords in his defence. And various service is needed still. If one cannot be a general on the battlefield, he may be an armour bearer. He who cannot fight in the ranks can be a sentinel at the gate or a watchman on the tower. The child wanting yet in martial strength may be fleet of foot as a messenger. If too old for field service, we can be mighty at the throne.
3. The life guards are well equipped. "They all hold swords." And in the service of Immanuel the sword is keen and has a double edge. In the olden time a Damascus blade had great renown; but the sword of truth is forged and furbished in heaven, and has a penetration which is irresistible. If once we get this sword of truth into a man's conscience, it does exploits there. The tongues with which we speak winsomely and graciously of our King is a two-edged weapon. The pen is mightier than the sword, and the tongue of fire is mightier than the pen. The Word of the Lord is invincible.
4. All service is useful in this King's progress. It made the march a more imposing spectacle. It silenced the murmurers and the scorners. Does Jesus Christ require human service? He has chosen such plans of warfare as require various agencies of man. He prefers to work through feeble and imperfect men, for thereby he confers blessing on friends and on foes at once.
Through exercise our spiritual energies become more robust. Through service our faith and love are tested. The more fervid zeal we bring to our Master's cause, the more honour crowns his head. We serve the King, we serve the human race, we serve ourselves, at one stroke. Loving service is the richest spiritual perfume.
III. NOTE HIS PALANQUIN. It is made of cedar wood from Lebanon; the bed is gold, the pillars are silver, the curtains are resplendent with imperial purple.
1. This carriage, or palanquin, may fitly represent for us the covenant of grace. In this our Immanuel rides triumphantly. In order to set this forth so as to impress the dull senses of humanity, the most precious things of earth are used as metaphors. As cedar is the richest and hardest among timber, as gold and silver are the costliest of metals, as the purple colour was selected for royalty, these material splendours feebly adumbrate the eternal covenant of redemption.
Nothing on earth can adequately express it. It is notable for its antiquity; notable for its rarity; notable for its splendour; notable for its usefulness. As the palanquin must be made worthy of a king, the covenant of grace is well worthy of our God. To save is his eternal purpose.
2. The curtains were the handiwork of virgins. "Worked by the daughters of Jerusalem." All through the East, women are despised, down-trodden, treated as an inferior race. If in Western lands women are ennobled and honoured, it is wholly due to the grace of our King. So from the very beginning Jesus intimated that the service of women would be acceptable. He was dependent on an earthly mother's care.
Once and again, women ministered to him "of their substance." The deed which he predicted should be known throughout the world was the deed of a woman. Women gathered round his cross in sweetest sympathy, while others laughed and jeered. Women performed the last acts of care for his dead body. Women were the first to greet him on the resurrection morn. "In Christ Jesus there is neither male nor female."
3. These curtains and carpets are adorned with emblems of low. Our version says, "paved with love." It should rather be, "inwrought with symbols of love." Just as in our day men use the form of a heart, or the figure of a fire, to denote warm and genuine love, so some device of love was interlaced in the manufacture of these curtains by the deft fingers of devoted women. It is not more true that we rest in Christ's love than the converse, he rests in our love.
"If any man love me, he will keep my commandments: and my Father will love him, and we will come unto him, and will make our abode with him." To the same effect we read, "that Christ may dwell in your hearts." Love has a thousand devices for expressing itself.
IV. MARK THE ADORATION WHICH BEFITS THE KING. "Go forth, ye daughters of Zion, and behold King Solomon." In some respects David was the type of Christ. "He was despised and rejected of men," and yet a mighty king. But, in respect to the magnificence of his kingdom and the peacefulness of his reign, Solomon better prefigures Jesus.
1. To appreciate Jesus as King we must know him. "Go forth, then, and behold him." Look into his excellences. Examine his claims to Kingship. Note carefully the unstained purity of his character. Behold his hands, bearing the marks of the nails—marks of love! Behold his feet, firm "as fine brass; as if they glowed in a furnace," and set upon the serpent's head. Behold his heart, still pulsating with everlasting love for the fallen sons of men. Learn well all his kingly qualities; for no true loyalty, no complete consecration, can spring up in us until we know him.
2. Note especially that he is crowned. He is appointed to this supreme throne as the world's King by the Eternal Father. "By the right hand of God he is exalted." Yet the symbols of his reign we place upon his head. On his head are already "many crowns." Every ransomed sinner is another ornament in the diadem of our King. Never did king wear such a crown as this. He is crowned already with world wide renown.
Every thorn in that crown, which impious mockers thrust upon his brow, is now transmuted into a ray of peerless glory. Today kings and princes bow before him, and already his "enemies lick the dust." From a hundred empires the shout ascends, "Blessed is he that cometh in the name of the Lord!" We do not hail and welcome him simply as the Victim of the cross; we bow to him as our soul's true King.
3. This coronation of Jesus is attended with gladness of heart. It is not always so. Sometimes the heir to a nation's crown is very unfitted to wear it. He is too young to sustain its cares. He would prefer a life of pleasurable ease. Or the crown itself may be disgraced. The throne is planted with sharpest thorns. The empire is reeking with discontent. That coronation may be no better than a crucifixion.
Not so with King Jesus. To be crowned means success for his great redemptive mission. "For the joy that was set before him he endured the cross." As his grief was unexampled, so shall be his joy. The globe shall be his empire. Because his capacity for joy is infinite, his joy shall rise until the Capacious heart is fall. The joy will be eternal, because the triumph can never be reversed.—D.
HOMILIES BY J.R. THOMSON
The soul's love.
This whole book is a glorification of love; it teaches that human love, if true, is sacred, ennobling, and inspiring; it shows the excellence of human love, that it is worthy of being the emblem of that love which is spiritual and Divine. As St. John has taught us, "He that loveth not knoweth not God: for God is love." The Object of the Christian's love is Christ, in whom the love of God has been revealed and communicated to us.
I. THE GROUNDS OF THE SOUL'S LOVE TO CHRIST. The soul that loves the Redeemer is not prompted by blind, unreasonable impulse; such love as that expressed in the language of the text is rational and justifiable.
1. The soul loves Christ for his own Divine, unapproachable excellence, for what he is in himself. He is worthy above all to be thus loved. With an "intellectual love," as the English Platonist phrased it, does the illumined and living soul love him who is the Effulgence of the Father's glory and the Revelation of the Father's heart.
2. The soul loves Christ in gratitude for Divine compassion, ministry, and sacrifice. The cycle of Christian doctrine concerning the Person and mediation of the Redeemer is an exhibition as much of God's love as of his holiness and his wisdom. What our Saviour has done for us is an appeal to the soul which awakens the response of grateful affection.
3. The soul loves Christ because of the revelations of Divine friendship made to the individual nature. The language of the Canticles is rich in portraying the personal element in the relation between the Lord and humanity as redeemed by him. And every Christian is prompted to affection by those intimate displays of Divine affection which experience records in the recesses of the spiritual nature.
II. THE PROOFS OF THE SOUL'S LOVE TO CHRIST. An emotion such as this cannot take possession of the mind, and dwell in the mind, without becoming a principle, controlling and inspiring the nature, and prompting to manifestations of marked, decisive import.
1. The soul keeps him whom it loveth in perpetual memory.
2. The soul takes an ever-growing delight in his society; places the highest happiness in spiritual fellowship with Christ.
3. The soul proves the sincerity of its love to Christ by treasuring up his precepts, by seeking to live under the inspiring influence of his presence and character, by yielding to him a cheerful, constant, and unquestioning obedience. Whom the soul loveth the hand serveth, the tongue witnesseth unto, the whole life honoureth by obeying and glorifying.—T.
The soul's guest rewarded.
The romantic incident here poetically related has usually been regarded as a picture of the experiences through which many a soul is permitted to pass during this state of probation and Divine discipline.
I. THE SOUL'S SEARCH.
1. The appreciation of Christ involved in this quest. Men seek for gold because they value it; they dive for pearls and dig for precious stones. Multitudes are indifferent to the Saviour because they know him not; because their spiritual susceptibilities are not awakened. But those to whom he is chief among ten thousand cannot be satisfied until they possess him and enjoy his fellowship.
2. The quest may be both earnest and prolonged. The desire for highest good is amongst the noblest and purest of all human characteristics. And seeking is good, even though finding be better. A search which is sincere and patient is in a sense its own reward. And there are those whose spiritual experience can only thus be justly described. It is a low view of human nature which looks upon such high quest with contempt; which takes for its motto, Nil admirari—"Not to desire or admire." The young and ardent will do well to make the search after God's truth, after God himself, the occupation of their life.
II. THE SOUL'S DISTRESS.
1. Seeking does not always issue in speedy finding. The soul may seek with a mistaken purpose, or in the wrong way, or with a misguided aim, or at the wrong time, i.e. too late.
2. The absence of the sought Saviour is the cause of distress and complaint.
"This is the way I long had sought,
And mourned because I found it not."
There is no repose for the heart until Christ be found. "Cor nostrum inquietum est, donec requiescat in te," says St. Augustine—"Our heart is restless till it rests in thee." There is something of mystery in the providential arrangement that the lot of man should so often be one of seemingly fruitless search and disappointed endeavour. Yet this is discipline for which many have had reason to give thanks; it has called forth courage, it has braced to patience, it has stimulated aspiration, it has sweetened success.
III. THE SOUL'S DISCOVERY.
1. A delayed discovery. The soul has followed hard after him. The moment of revelation has been again and again deferred. The call has been loud, but has met with no answer but the echo.
2. A promised discovery. The word has gone forth from heaven, "Seek ye the Lord while he may be found." The promise has been proclaimed by Christ himself, "Seek, and ye shall find." He does not say, "Seek ye my face in vain."
3. A gracious discovery. "I found him whom my soul loveth." How condescending the revelation! How joyful the sight, the apprehension, the hope's fulfilment!
4. A discovery which the soul uses for its own lasting satisfaction. As the bride in the poem "held" her spouse, grasped him by the arm in the fulness of her joy, and "brought him into the house," there to enjoy his society, so when the soul finds Christ it finds in him One who satisfies every deep craving of its nature. And to find him is to retain him, not as a wayfaring man who tarrieth for a night, but as an inmate never to be displaced from the heart, a friend to go no more out forever.—T.
The bridal entry.
The pomp of Oriental poetry is nowhere more dazzling and imposing than in this passage, where is depicted the procession of the royal bride, who is escorted with magnificent accompaniments, and welcomed into the metropolis with universal and cordial joy. Expositors have seen in this gorgeous picture a description of the dignity and beauty of the Church, the bride of Christ. The incense rising in perfumed clouds heralds the approach of the bridal procession.
The palanquin which contains the bride is of the cedar of Lebanon; silver pillars support its canopy of gold, and the hangings and drapery are of costly purple. The palanquin itself is the provision of the king's munificence, and the ornaments are the gift of the wealthy ladies of Jerusalem. Accompanying the festive procession is an escort of armed and valiant warriors, not only for security, but for state and dignity.
The royal bridegroom meets and joins the cortege, having upon his head the crown of festivity and happiness, for it is the day of his gladness of heart. The daughters of Jerusalem go forth from the city to join in the welcome, and to swell the number and add to the dignity and attractiveness of the bridal train. "Which things are an allegory."
I. THE CHURCH IS SUMMONED TO QUIT THE WILDERNESS OF THE WORLD, AND BECOME THE BRIDE OF CHRIST.
II. THE CHURCH IS INVESTED BY DIVINE LIBERALITY WITH ALL THAT CAN CONTRIBUTE TO HER SPIRITUAL GLORY.
III. THE CHURCH IN HER PASSAGE THROUGH EARTH IS ACCOMPANIED WITH THE INCENSE OF DEVOTION AND OF SERVICE.
IV. THE CHURCH IS ENVIRONED WITH DIVINE PROTECTION.
V. THE CHURCH IS THE OBJECT OF CHRIST'S AFFECTION AND THE OCCASION OF HIS JOY.
VI. THE CHURCH IS REGARDED BY ANGELIC INTELLIGENCES WITH THE DEEPEST INTEREST AND SATISFACTION.
VII. THE CHURCH IS ASSURED OF AN ETERNAL HOUSE IN THE FAVOUR AND COMMUNION OF THE DIVINE KING.—T.