Song of Solomon
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Introduction[i]
This
Book takes up the Jew, or at least the remnant, in quite another aspect. It
tells of the affections that the King can create in their heart, and by which
He draws them to Himself. However strong these affections may be. they are not
developed according to the position in which christian affections, properly so
called, are formed. They differ in this respect. They do not possess the
profound repose and sweetness of an affection that flows from a relationship
already formed, known, and fully appreciated, the bonds of which are formed and
recognised, that counts upon the full and constant acknowledgment of the
relationship, and that each party enjoys, as a certain thing, in the heart of
the other. The desire of one who loves, and is seeking the affections of the
beloved object, is not the sweet, entire, and established affection of the
wife, with whom marriage has formed an indissoluble union. To the former the relationship
is only in desire, the consequence of the state of heart; to the latter the
state of heart is the consequence of the relationship. Now, although the
marriage of the Lamb is not yet come, nevertheless, on account of the
revelation which has been made to us, and of the accomplishment of our
salvation, this latter character of affection is that which is proper to the
assembly. Praise and glory be to God for it! We know whom we have believed. The
strength and energy of desire is, however, still maintained, because glory and
the marriage of the Lamb are yet future. What a position is that of the
assembly! The entire confidence of the relationship on the one hand, the ardent
expectation of the betrothed of the Lord on the other, whose love, however, is
well known; an expectation that is linked with the glory in which He will come
to receive her to Himself, to be for ever with Him.
This
is not the position of the Jew. The point for him is to know that his Beloved
is his. That is the question. That there is a principle in common is true.
Christ loves His assembly, He loves His earthly people, He loves the soul that
He draws to Himself. So that there is a moral application to ourselves which is
very precious. Nevertheless it is important that we distinguish and do not
apply to the assembly that which relates to Israel. Otherwise we shall not have
the right character of affection, and shall fail in that which is due to
Christ.
The
Song of Songs gives then the re-establishment of the relations between Christ
and the remnant, in order that by exercise of heart-necessary on account of
their position-they may be confirmed in the assurance of His love, and in the
knowledge that all is of grace, and a grace that can never fail. Then is He
fully known as Solomon. His heart becomes like the chariot of His willing
people (Ammi-nadib), which carries Him away.
Son_8:1
affords us a passage which may serve to express the state of mind treated in
the book. "Oh that thou wert as my brother! when I should find thee
without I would kiss thee!" Nevertheless, the Spirit of God desiring to
assure the heart of the remnant of the Saviour's love, we see that the
expression of the heart's desire to possess its Beloved does not cease until it
has gained its object. The heart assures itself according to the operation of
the Spirit of prophecy; for in fact Christ is for the remnant, and the remnant
is for Him. The whole is based on this. But the heart needs to be reassured, as
in a similar case we observe in other passages.
Canticle
VI, (chap. viii. 5-14): The triumph of love.