4:1 – At this point, she is suddenly interrupted as her beloved Solomon puts in His appearance. The telling of her romance to the daughters of Jerusalem therefore comes to an abrupt ending.

Drawing her apart unto Himself, He whispers sweet words of love into her ears. He tells her once again (Cant. 1:15, 16), that she is beautiful and fair. But she has been so very busy being beautiful in character, that she is entirely unaware of how beautiful and fair she has really become. It ought not to surprise us then, if she blushes mildly, as He says to her, “Behold, thou art fair, my love.” Her meditations upon Him have had a trans- forming effect upon her; and the crowning glory of this lies in the fact, that she herself, is unconscious of this! As it was said of Moses of old, he “wist not…that…his face shone” (Exod. 34:29); so too, is it with this espoused virgin – “she wist it not.”

He tells her again (see Cant. 1:15) about her beauty – the beauty of her eyes – doves’ eyes, so kind and tender; yet single, too! (Matt. 6:22) The dove mates but once, and then, forever! Just so is it to be with the espoused virgin; she has eyes for but One – her only Love; and she wishes to be His forever. But He very significantly adds that they are hidden within her locks. Those beautiful and fragrant tresses of her hair – her crowning glory   (1 Cor. 11:15) – falling lightly over her forehead, momentarily obscured the beauty of those eyes; yet, only until her Beloved very tenderly, pushed those locks aside, so as to peer into their wonderful depths. And, it thrilled Him to find His own reflection within them.

“…He loves to make her conscious that she has beauty in His eyes. As under grace and its teachings certain features are developed in the saints which are most attractive to Christ. The grace of God brings beautiful features into evidence. We appreciate them when we see them, but the Lord appreciates them more than we do; they are most attractive to Him. Nothing that is of nature comes into this; the most amiable traits of natural character have no place or part in the beauty of the bride. Her beauty is divinely conferred, and it has only been acquired through the setting aside by the power of grace of what attached to us by nature. It is clear that in speaking thus to His loved one the Lord has not in mind what we were according to the flesh, but what we are by the grace of God. The beauty which He describes is real and subsisting…His eye rests with complacent delight on every feature which is the product of grace. Grace, when truly received is never unproductive; it effects moral transformation; it brings about features in its subjects which are beautiful under the eye of Christ…” (Coates – An Outline of the Song of Songs, page 60)

“…Steadfastly does the dove watch for the first rays of dawn; faithfully does she return to her appointed times for she ‘knows her seasons.’ Thus the bride can see the approach of dawn, when to others all is dark; and she is looking and longing for the return of her heavenly Bridegroom. She has a single eye, and there are no double motives nor selfish designs with her, but she has her eyes fixed steadfastly upon her Beloved…” (MacIlravy – Christ and His Bride, page 209)

“Solomon repeatedly mentions the eyes of the dove: ‘Behold thou art fair, my love; thou hast doves’ eyes.’ And again: ‘Thou hast doves’ eyes within thy locks, which’ (singularly enough) ‘are as a flock of goats that appear from Mount Gilead.’ That is, her locks (not the doves’ eyes) were jet, glossy black like the Syrian goats.… Nor is the comparison wholly extravagant. Doves delight in clear water brooks, and often bathe in them; and then their liquid, loving eyes, ‘fitly set’ within a border of softest sky blue, do look as though just washed in transparent milk.” (Thomson – The Land and the Book, page 250)

Solomon’s “Dove” (the espoused virgin) also delights in the clear waters of Truth, and often bathes therein too; therefore, do her eyes also reflect the heavenly glory!

As for the beautiful tresses of her hair, the locks of which sometimes hide from view, those wonderful eyes of the espoused virgin, they were the symbol, if you please, of consecration, i.e., separation from all that was inimical to her Beloved; yea, even more than this, the separation unto Him, and His God, and Father. It will be recalled that “either man or woman” might separate themselves thus unto the Lord (Num. 6:2), and, that one feature of the Nazarite vow was the letting of the locks of one’s head grow. (Num. 6:5) However, as already suggested, for the espoused virgin, it meant very much more than this. As her crowning glory, it symbolized her subserviency to the headship of the One whom she professed to love above all others. Let it be noted, how that the two Marys who anointed Jesus’ feet, and dried them with their hair, could not have done so had their locks been short! (See Luke 7:44; and John 11:2; 12:3) So it is that only the Lord’s truly consecrated are in the position where they are able to perform this ministry unto Him!

“Thus flows down over the bride’s shoulders the beautiful, unshorn hair, which is the sign of her separation and subjection to her Lord and Master. She is pictured here with her hair of separation hanging down and covering her every gaze that would contaminate her. The separation begins in the heart, first working mightily within.

“It is not in the outward separation, that the power lies; many, down through the ages, have separated themselves from man, hiding in caves and cells; but it profited nothing if God were not in it. The power is in the inward separation, which does not require isolation, but is ofttimes perfected in great stress of circumstances and in a full, busy life…

“We must cut off every object of love and affection that usurps Christ’s place; we must pour out our love to Him more fervently and exclusively as the days go by. As we do this, we shall be cut off from those who are not filled with the same devotion toward Him, and our separation unto Him will be perfected.

“…Those who are not following on with the Lord have no locks of separation, and they will never admire the bride’s long hair, which makes her appear peculiar and unlike themselves. The world and the worldly Christian (?) do not know the meaning of this separation.

“The longer and thicker the bride’s hair grows, the more the world and those who are not going on with the Lord, criticize her appearance. They see no beauty in this crown of separation; to them, it is only a sign of peculiarity, and evidence that she feels herself better than they are…” (MacIlravy – Christ and His Bride, pages 210-212)

“Her long hair would speak of separation, and of devotion to Him. In the long uncut hair of the Nazarite, separation is shown; while the long hair of Mary indicates devotion. In the hair of the bride, you have her separation from the world and all its ways, and her entire devotion to her Beloved…” (Watt – Ruth and the Song of Solomon, page 111)

4:2 – He now speaks to her of the beauty of her smile (so we think!), referring more particularly to her teeth, which have much to do with the fullness and integrity of her smile. While one can smile without parting the lips – i.e., without showing the teeth, all, we are sure, will agree, that the smile is enhanced when these occur simultaneously. It is this, we believe, and not their use as masticators of food, that Solomon refers to here, when he says, “thy teeth are like a flock of ewes” (J.P.S.; An American translation; Moffatt; R.S.V. – see Appendix “M”) “shorn, which came up from the washing; whereof every one bears twins, and none is barren.” Normally, the teeth are covered by the lips; but when the espoused virgin smiles, her lips are parted; thus do these “ewes” stand there “shorn.” The counterpart of the “washing” is what takes place in the mouth when the saliva washes and cleanses the teeth. The bearing of twins, and not being barren, (could not refer to sheep in general; for only ewes bear, and only ewes can be barren) has reference to the complement, perfection and evenness of the teeth; each one of which has another like unto itself beside it – thus none is missing; there is no “barrenness.”

“…the bride’s teeth are perfect and even, with none missing. They are not only like a flock symmetrical, newly shorn sheep, but like ewes that come up from the water after they have been washed. They are white, pure, beautiful; no blemishes, no uncleanness, and none lacking.” (MacIlravy – Christ and His Bride, page 216)

The smile is indicative of the inner joy and peace which the Beloved of Solomon enjoys in the contemplation of the grace and favor which are hers; and thus, by way of her smile (gracious living) she passes along to others that which should serve to inspire them too! But her teeth have still another function. Should there ever be an evil or unkind thought, some root of bitterness arising in her heart, which by the way of her tongue might be expressed and thereby many others be defiled, (Heb 12:15) those teeth might then well act like a bulwark of restraint – a guard, if you please, not permitting the tongue its perfect liberty to speak. This would be accomplished by the teeth remaining tightly closed. Let it be remembered that, it is not what enters the mouth that “defileth a man; but that which cometh out of the mouth, this defileth a man.” (Matt. 15:11) In the performance of this function too, the “teeth” (her spiritual guard – the watchmen, pickets) may help her maintain that loveliness of character, which none can gainsay; and which rejoices the heart of her Beloved so very much. (Cant. 4:9) This is accomplished by their not letting any corrupt communication proceed out of her mouth, but only that which is good to the use of edifying, administering grace to the hearers thus not quenching the spirit. (Eph. 4:29, 30)

Yes, and “…so shall the king (Jehovah’s Anointed) greatly desire thy beauty (beauty of character, of heart loyalty); for he is thy Lord, and worship thou him.” (Psa. 45:11)

4:3 – As He continues to pour out of His heart, she, the espoused virgin, drinks into her own heart, those sweet and precious words of love and endearment, He says to her, “Thy lips are like a thread of scarlet, and thy speech is comely.”

Like the teeth, the lips too have much to do with the fullness and integrity of her smile; and like them (the teeth), they (the lips), constitute a bulwark – a guard, if you please, unto the tongue.

“…Someone has said we should take heed to our words, in that God has graciously provided a white fence (the teeth) to hold the tongue, and doors (the lips) to keep closed and locked. ‘Set a watch, O God, before my mouth and keep the door of my lips.’ (Psa. 141:3)” (MacIlravy – Christ and His Bride, page 220)

The bride-to-be’s lips being scarlet would indicate among other things that she is in sound health.

“The bride’s lips are like a delicate thread of scarlet showing forth perfect health. It is instructive and interesting to notice the perfect symbolism of the figures that the holy Spirit uses throughout the Scriptures. Leprosy is always the symbol of sin; with the leper, there is no feature that is so disfigured as the lips, which become thick, white, and scurfy… “Not only are the lips of sinners unclean, not only do their lips bear the signs of sin and uncleanness, but the lips of those who are called by the Name of Christ, often lack the pure, holy setting aside for the service of the Lord, which should ever be upon them…” (MacIlravy – Christ and His Bride, page 220)

But there is more to be said about her lips – their transcendent beauty lies in the fact that they were like a thread of scarlet! The thread of scarlet, we believe, is a most apt symbolism for the love of God, which was manifested in the redemption accomplished by way of the sacrifice of Calvary’s cross (John 3:16); and which thread we find winding its way through the Word of God from Genesis to Revelation. It first makes its appearance in the Garden, where an animal (a lamb ?) was slain – its blood shed, in order to provide, as it were, a covering for sin (the sinners) (Gen. 3:21; Heb. 9:22); and it terminates in the exaltation of Him, who came to reveal that love – the Lamb of God (slain from the foundation of the world Rev 13:8), then to receive (1) power, and (2) riches, and (3) wisdom, and (4) strength, and (5) honor, and (6) glory, and (7) blessing. (Rev. 5:12)

Then what is it that makes the lips of the espoused virgin so beautiful in the sight of her Beloved Solomon? It is the fact that they are identified with this message of the Father’s love, as revealed in and by His blessed Son, our heavenly Bridegroom-to-be! Yea, the message is ever upon her lips as a song of praise and thanksgiving (Eph. 1:3-7) – full of grace, and seasoned with salt. (Col. 4:6) Thus is her speech “comely” – beautiful too!

“Her speech being ‘comely’ shows that the bride has ‘set a watch before her mouth, and kept the door of her lips.’ (Psa. 141:30) She has been meditating on Him, so, ‘out of the abundance of the heart the mouth speaketh.’ No corrupt communication proceeds out of her mouth, but rather ‘sound speech, which cannot be condemned.’ We must ‘let our speech be always with grace, seasoned with salt’.” (Watt – Ruth and the Song of Solomon, page 115)

“Thy temples are like a piece of pomegranate within thy locks,” says He. The Hebrew word raqqah rendered “temples” in the Authorized Version, is rendered “cheek” by Moffatt; R.S.V.; and the Confraternity editions; but has happily been rendered “upper part of the cheek” by Rabbi Leeser. In any event, the meaning seems to be that her guileless blush, was visible, even though partially hid by the tresses of her hair. He lovingly likens that blush to a piece of pomegranate.

“The pure, blushing face of the bride is rendered more beautiful by being shaded and protected by the locks of her separation unto God.…She does not flaunt her beauty abroad to be admired by His enemies; she does not try to please the world, neither is she gratified with the admiration and praises of those who hate her Beloved. The colors have their source within, and are not the artificial counterfeit that is put on without, which may deceive man, but can never deceive God.” (MacIlravy – Christ and His Bride, pages 223-224)

“Her temples were likened to ‘a piece of pomegranate within her locks.’ There is no boldness or forwardness here. She is marked by meekness and gentleness. Her beauty is not shown in the world, but hidden behind her locks. God complained that his people were bold and refused to blush. (Isa. 48:4; Jer. 6:15; 8:12) Pomegranates …speak of fruitfulness and testimony. The beauties of the pomegranate are hidden, inward beauties; and those of the bride cannot be seen by the natural eye; her adorning is not outward, but inward. Her Lord is sanctified in her heart; He dwells in the heart by faith. Scripture speaks of the ‘hidden man of the heart’!” (Watt – Ruth and the Song of Solomon, pages 115-116)

Concerning the pomegranate, to which He likens her blush, let it be noted that the calyx-crowned fruit, when cut through “is found to contain numerous wine-colored, or red globules, each of which encloses a seed sur- rounded by a delicate and refreshing juice…” These  seeds might well represent “another generation” – the world of mankind that will come into being during the Millennium, as a result of the redemptive work of our High Priest! The wine-colored, or red juice, in which the seeds are bathed, might well, therefore, represent the blood of His sacrifice – the life which He laid down, so that they might live. May it not be, that the thought of one day, as the Lamb’s wife, becoming the mother of His (then their) children, causes her now to blush a little!

4:4 – Now, as if to relieve her, He advertently proceeds to describe other facets of her feminine beauty. “Thy neck,” He says, “is like the tower of David builded for an armory whereon there hang a thousand bucklers, all shields of mighty men.” The tower of David was an armory, where the shields of Israel’s mighty warriors were on display, to inspire those who might behold them with the glory that belonged to those who were the Israel of God. Of course, Solomon, in beholding the neck of his dearly Beloved not only noted its natural beauty, but also how this was enhanced by the necklaces she wore, to which were attached as pendants, numerous beautiful trinkets and gems. The espoused virgin of the Lord wears just such a beautiful “necklace” to which are attached “pendants” as it were, of the fruits and graces of the spirit (Gal. 5:22), though perhaps more conspicuously, and particularly “the shield (buckler) of faith.” (Eph. 6:16)

Such “shields” were used by the ancient warriors (Heb. 11:32) as well as by those of the Gospel dispensation, to ward off the fiery darts of the wicked. Solomon himself, had suggested that mercy and truth be just so worn about the neck. (Prov. 3:3) All those who behold these “pendants” about the neck of the espoused virgin, should be inspired to glory in the fact that they belong to the true Israel of God, they themselves being privileged to wear the armor of God, and to wield the same sword of the spirit, as did those before them.

“Her neck is like those defensive towers that are hung with armor. It is not proud nor wanton, neither is it stiff-necked and rebellious, but it is upright, white, stately and beautiful.” (MacIlravy – Christ and His Bride, page 226)

4:5 – More feminine perhaps, than any of the other six parts of her body He has thus far mentioned, is the seventh – her breasts – symbols, if you please, of the love and affections, which as a “milk of human kindness” flows from her heart – the heart of the espoused virgin – into the lives of others, feeding, nourishing, and comforting them. He now likens these to “two young roes that are twins, which feed among the lilies.”

The two breasts do not imply that the “milk” from one differs from that of the other. No. It is identical. That there should be two breasts was ordained by her Creator, and this, for her convenience! Nevertheless, the “milk” (love), which is “warm, clean, and sterile” is quite complex in itself, for it has nine elemental ingredients: patience, kindness, generosity, humility, courtesy, unselfishness, good temper, guilelessness, and honesty (sincerity), all of which fall into general categories – self-denying, and self-giving, love! – which are as alike, in a sense, as “two roes that are twins,” which not only look alike, but seemingly, act alike too.

“To those of the Lord’s people who have never studied out what love is – what are its elements, its constituent parts, the Apostle’s suggestions here will seem like a revelation. He enumerates nine ingredients:

• patience ‘Love suffereth long’
• kindness ‘and is kind;’
• generosity ‘love envieth not;’
• humility ‘love vaunteth not itself; is not puffed up;’
• courtesy ‘does not behave itself unseemly;’
• unselfishness ‘seeketh not her own;’
• good temper ‘is not…provoked;’
• guilelessness ‘thinketh no evil;’
• honesty (sincerity) ‘rejoiceth not in iniquity, but  rejoiceth in the truth.’

“Only because of serious misconceptions of love is it necessary or even proper for us to remind our readers, in the Apostle’s word, that this love quality is not merely a form of loving works, not merely kind words and smiles, but that it goes deeply into our nature and includes our deeds and our heart sentiments. (1 John 3:18)” (R4443:3; 4444:5)

The suggestion that the roes “feed among the lilies” is a most beautiful one. The roes are enriched in life and health by what they feed upon; and this shows in their beauty and grace, as well as in the fleetness of foot. Just so too, is it with the Beloved of Solomon; what flows of goodness and cheer into the lives of others, is but the outgrowth – the result of what she has been feeding upon “among the lilies” – i.e., among the consecrated saints of God, in their gatherings, when, and wherever these fellowship in the Lord. And, of course, this is what shows, for not only are her “breasts” beautiful and graceful to behold, but are also full of wholesome “nourishment” for others. We cannot help but here think of an expression used by the Apostle Paul when writing to the beloved at Thessalonika: “I was like a mother that lovingly nurses her children.” (1 Thes. 2:7 – Way’s Trans.)

“‘Thy two breasts are like two fawns, twins of a gazelle, which feed among the lilies.’ The ‘two breasts’ speak of affections that are balanced. Grace governing the heart, would secure this; the one who loves God would love his brother also; and there would be no partialities as to the truth, no attaching ourselves to one aspect of the truth in such a way as to lose interest in the whole circle of truth.…Unbalanced affections are really a deformity because they are not the ‘counterpart’ of the affections of Christ, and we should covet correspondence with Him in all things, and particularly in our affections. We may be sure that His heart would delight in this.” (Coates – An Outline of the Song of Songs, page 98)

The fleetness of foot, and the sensitivity to anything unwholesome or harmful, we believe is intended to reflect the disposition which must of needs find itself in the character of the espoused virgin. In order to love, and to do good unto others, regardless as to who or what they may be, (Gal. 6:10) she must not allow herself to remain for any length of time in an atmosphere that might cause the flow of her loving kindness toward any to be stopped, or even retarded. To this end, all professing to be the saints of God should guard themselves against “bitterness, and wrath, and anger, and clamor, and evil speaking” so as to remain “kind to one another, tenderhearted, forgiving one another.” (Eph. 4:31, 32) The prayer that should ever remain on the lips of the espoused virgin should be:

“I want a principle within
Of jealous godly fear;
A sensibility of sin,
A pain to feel it near.

“Quick as the apple of an eye,
O God, my conscience make:
Awake my soul, when sin is nigh,
And keep my soul awake.”

“The ‘two fawns, twins of a gazelle’ set forth symbolically the tenderness and sensitiveness of spiritual affections. These are timid creatures, sensitive to any molestation, and ready to flee from it on swift foot. The Lord will have us cultivate and exhibit affections that are delicately sensitive, that are quickly alarmed by the approach of anything that is of the world or the flesh or the devil. This holy sensitiveness can only be preserved as it is nourished upon appropriate food. The garbage of the world is fatal to it. The fawns ‘feed among the lilies.’ This, as we have seen, is where He feeds His flock. (Cant. 2:16; 6:3) If the spouse is herself a ‘lily among the thorns’ her affections must feed in conditions that correspond with her true character. How refined the purity of such a feeding-place! A place where one is surrounded by a beauty and glory that has been directly conferred by God. Where all is in contrast to the thorns around, and it marked by harmlessness, simplicity, and irreproachable- ness. (See Phil. 2:12-15) In such conditions spiritual affections can be suitably nourished. They are conditions which do not pertain to the world nor to nature; they belong to a sphere where all is the product of grace.” (Coates – An Outline of the Song of Songs, page 98)

Still blushing profusely under the barrage of the sweet things He has been saying to her, she fain would change the subject. She, therefore, interrupts Him, to tell Him that it will not be too long to wait ere she shall be His forever – to have and to hold! “Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.”

“…It is still night, and the time of His rejection, but we are not children of the night. As children of the day we ardently long for it to come, but there can be no day until He appears who alone can usher it in. Then we shall have done with the night and shadows. Until then, the bride will seek those things which are above, and set her affections on things above, not on things on earth. She wants to be above this world…” (Watts – Ruth and the Song of Solomon, page 118)

4:6 – She intends to demonstrate her faithfulness to Him, “until the day break, and the shadows flee away,” by getting herself “to the mountain of myrrh, and the hill of frankincense.” Myrrh, it will be recalled, is the symbol for submission to the will of God – the “mind that was also in Christ Jesus.” (Phil. 2:5) This, of course, is “bitter to the taste” – i.e., it is hard on her flesh; but on this very account it is a very “sweet savor” unto the Lord. Frankincense is the symbol for praise. Let it be carefully noted that the espoused virgin makes a marked distinction between the “mountain of myrrh” and the “hill of frankincense.” In her endeavor to make her “calling and election” as the bride of Christ sure, the church of the gospel dispensation finds it much easier to render praise than to remain submissive at all times to the will of her God. She must of needs be faithful in both!

4:7 – But He will not be interrupted – at least not for long; so He once again tells her, “Thou art all fair, my love, there is no spot in thee.” There are spots, of course, but He refuses to see them, because He loves her; and “love covers a multitude of sins.” (Prov. 10:12; 1 Pet. 4:8) In this, He is like His heavenly Father, who – when Balak and Balaam would have cursed the ancient Israel – declared that he had not beheld iniquity in Jacob, nor seen perverseness in Israel! (Num. 23:21) How important is this then, that we heed the Apostle’s counsel, to keep ourselves in the love of God. (Jude 21) If the espoused virgin is without spot in His eyes, it is only because she, like the Apostles of old, has been fellowshipping “with the Lord, and under the influence of his spirit of love, meekness, gentleness, patience, humility…” and has “been greatly blessed ‘by the washing of the water through the words spoken…’ John 15:3; Eph. 5:26.” (R2449:6)

“…He now unfolds his love to her. So Christ loves His Church, and has made known His love to her, in going into death. She is now ‘holy, and without blame before Him in love;’ and soon he shall ‘present her to Himself a glorious Church, without spot or wrinkle, or any such thing’.” (Watt – Ruth and the Song of Solomon, page 119)

“His first words are a tribute to her loveliness, ending with the unqualified words of praise, ‘Thou art all fair, my love. There is no fault in thee.’ This is high praise to give, but it is the praise He longs to give to every one of his sanctified ones…‘Now ye are clean through the word that I have spoken unto you’.” (Simpson – The Love-Life of the Lord, page 65)

4:8 – And now, as if he would not give her much time to think, he says, “Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.” Lebanon seems, at least at this time, to have been the abode of Solomon’s Beloved. It was elevated ground; and from its mountains came some of the materials used in the building of the Temple of God at Shiloh. (2 Chron. 2:8) These two facts, we believe, are significant.

We do know that the Bride of Christ, even before she becomes the Lamb’s wife, occupies an exalted position, if only because of her consecration – her climbing of “Mount Moriah” to sacrifice her “Isaac.” (See Gen. 22:16)

As for the cedars of Lebanon, they had first to be cut-down, ere being fashioned and transported to Shiloh, for use in the Temple of God. So too, must it be with the antitypical “cedars of Lebanon.” Cedar wood is the symbol of everlasting life (T109), such as is accounted unto the saints of the Gospel age, by virtue of their justification. Yet, the life-rights thus represented, must first be laid down in consecration ere, through the overruling providences of God and the vicissitudes of life, they are fashioned eventually to be transported to the antitypical Temple site!

Undoubtedly, Solomon was at this time at Lebanon with his Beloved; for how else could he ask her to come with me to look from the top of Amana, Shenir and Hermon, etc.? We suggest, therefore, that a chronological period is indicated, viz., the Second Advent of Christ Jesus, which began in October 1874. If we are correct in this, then “Solomon’s” invitation to the espoused virgin, is to accompany Him to “Amana” – 1878, the time of the resurrection of the sleeping saints; to “Shenir” – 1881, the time of the close of the general call; and to “Hermon” – 1914-15, the time of the ending of the Gentile times! The purpose? To look, to make an observation, and it is this: despite the fact of the Lord’s presence, the kingdoms of this earth seem still to be holding sway – roaring like lions in their dens; and Papacy – the “mountain of the leopards,” still exercising much of its erstwhile control! She, the espoused virgin, was not to be alarmed at this, even if it appeared that He was not accomplishing His work as quickly as she had thought He She was to be comforted in the thought that He was not alarmed; in fact, He was taking precious time to once again tell her how that she was delighting His heart. “Thou hast ravished my heart, my sister, my spouse;” He says to her; then continues, “thou hast ravished my heart with one of thine eyes, with one chain of thy neck.” To Him the winning of her, the making of her to be His bride (the Lamb’s wife) is more important than the subjugation of the kingdoms of this world, which He would accomplish a little later. She will be glorified before the kingdoms of this world have become the kingdoms of our Lord!

4:9 – The heavenly bridegroom-to-be, tells His Beloved, that she has ravished His heart – taken it, as it were, by her loyalty and loveliness of character. And, while this has been His attitude toward her throughout the whole Gospel age, we believe that it is particularly true concerning the little remnant still sojourning in the flesh in the end thereof. His love and affection, and words of appreciation to these is perhaps more especially expressed in what we are wont to call, “the Harvest message” as given by Him through His wise and faithful servant – His Steward in the end of the age – Bro. C. T. Russell. (Matt. 24:45-47; Luke 12:42-44)

“‘Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.’ This is the language of fervent love, but it is not exaggerated; it does but express the true affections of Christ that are called forth as He sees the work of God taking form in His saints. It conveys to us a great thought of His pleasure in that which is the product of divine grace and working. Any one feature of His spouse suffices to charm Him – to ravish His heart.” (Coates – An Outline of the Song of Songs, page 108)

“…He uses the most endearing terms to tell how much he values her love. She has been so completely overcome by his love that she said, ‘I am sick of love.’ He is now completely overcome by her love for him. He has also brought her into the closest of relationships to himself, that he can speak of her as his sister and his spouse. The blessed Lord has brought us so near to himself, that he is not ashamed to call us His brethren and His friends.” (Watt – Ruth and the Song of Solomon, page 122)

Solomon, of course, because he could think of no sweeter, nor closer relationship, calls her Beloved, “my sister,” implying that he felt she could not be closer to him if she has had the same mother and father as he. Sweet and precious is this thought, because it is exactly the relationship which the espoused of the Gospel age, bears to her Beloved “Solomon.” In a spiritual sense, He and she are both children of the same mother and father; the mother, the Sarah Covenant, the “Mother of us all” (Gal. 4:26); the father, Jehovah God, himself. Then too, it might be well to recall Jesus’ own words in this connection: “…whosoever shall do the will of my Father which is in heaven, the same is…my sister…” (Matt. 12:50)

“…There were those whom the Lord could recognize as His kindred when He was here. (Matt. 12:50; Mark 3:33-35) This has been true of all saints: they have all, in their measure, loved righteousness and hated lawlessness; they have all been dependent upon God, and have given expression to it by calling upon His name.…These are features of moral kinship with Christ, and they are very attractive in His eyes.” (Coates – An Outline of the Song of Songs, page 108)

In speaking of her ravishing his heart, he declares that it is with but one eye that she does this. Perhaps he is merely repeating what he has said before, that the beautiful locks of her hair were hiding one of her eyes. He did know, however, that if both eyes had been visible, the testimony would have been the same, with the same results. They were beautiful; they were tender; doves’ eyes, and bespoke a singleness of purpose, which, of course, delighted Solomon, since this purpose centered in him. Nor is it different with the espoused virgin of the antitypical Solomon. Her eyes too, are beautiful and tender – doves’ eyes, bespeaking also the singleness of purpose (Matt. 6:22), and since this purpose centers in Him, His very heart is ravished. Her affections are not divided; she has but one Love, to whom she would be true.

“He values one look of her eye, for he knows that that eye is single for him, and can see love for him there. How he delights to see evidences of her love towards him, and he values them all!” (Watt – Ruth and the Song of Solomon, page 122)

He adds, “with one chain of thy neck,” suggesting that even her adornments fascinated him. There can be no doubt but that the chain about the espoused virgin’s neck from which hang the beautiful pendants of mercy and truth; and a father’s commandment – Jehovah’s will (1 Thes. 4:3), and a mother’s law – the Sarah Covenant’s requirement – conformation to the likeness of the first- born (Rom. 7:20; 12:2; Phil. 2:5; Prov. 3:3; 6:21), which we know, delight the heart of our Solomon!

“For one to keep the principles of truth and righteousness before his own mind, is to be a thoroughly upright man or woman, one in whom truth, purity, goodness, will be in control. But a person who has merely these principles in control should cultivate more and more the quality of mercy. We should bind them about our neck. The thought is that of a necklace, or ornamental band.…Give them a prominent place; for they will help to make you better, help to make you more acceptable to the Lord.” (R5309:2)

4:10 – Ravished by her love and beauty, he repeats, “How fair is thy love, my sister, my spouse,” but this time he adds words which she herself had once used when speaking about him and his love (Cant. 1:2, 3), “how much better is thy love than wine! and the smell of thine ointments than spices.” So too, is it with the “greater than Solomon,” and His Beloved – the espoused virgin of the Gospel age – the Church. He is ravished by her love. Wine is a symbol of doctrine; and like wine, doctrines when rightly understood, can make the heart of man glad. (Psa. 104:15) But the knowledge of the doctrines – important though they may be, can never transcend, in the heart of the beloved bridegroom-to-be, the joy and happiness afforded Him, by the life of love and dedication of His espoused virgin – the Church! (1 Cor. 13:12, 13) This love and dedication are in themselves, but the manifestations of praise and thanksgiving welling up in her heart to the great Jehovah, for having caused His and her pathways to meet and blend!

“…The praise and gratitude from the truly consecrated heart, the loss of friends and reputation that comes for His Name’s sake and because of devoted love and loyalty, are better than all good to Him who has suffered such pain for us.” (MacIlravy – Christ and His Bride, page 256)

“The spouse had said in chapter 1:2 that His love was better than wine, but He says of her love that it is much better…than wine. In the light of this we are led to see that Christ appreciates the love of His saints more than they appreciate His love. It is a wonderful thought….The Beloved will be preeminent in love as in all else; He will ever exceed in love to His saints, to His assembly (the Church), any love, however true, which they have for Him. This enables us to perceive how exceedingly precious to Christ are those affections which have been divinely produced in His saints, and which have Him as their object.” (Coates – An Outline of the Song of Songs, page 111)

“…here, it is her love which is better to him than anything on earth….Her love far surpasses any- thing of this world; the love which she can give him is sweet to him. It intimates that the pouring out before the Lord of our love exceeds everything to Him…”(Watts – Ruth and the Song of Solomon, page 123)

The typical Solomon was transported by the fragrance of His Beloved’s ointments, which fragrance exceeded that of all spices. Nor is the heavenly Solomon forgetful of the “fragrance” emanating – radiating, if you please – from the life of His espoused. He speaks of her “ointments” as transcending in fragrance that of all spices. Undoubtedly, His reference is to the holy anointing of which she has been made a partaker. That “anointing oil” – the holy Spirit, has bound to her the fragrance of submissiveness; constancy (steadfast loyalty); long- suffering kindnesses; and self-denial. And there is nothing sweeter in fragrance!

“Then the spouse has ‘ointments’ which to Him are more fragrant than all spices. This brings to mind the ‘oil of holy ointment…the holy anointing oil’ of Exod. 30:22-25.…The different precious spices blended in the olive oil indicate how rich and varied are the features of grace which become fragrant in those who have the Spirit of Christ.

“…Everything that is of the Spirit of Christ is fragrant to Him; it surpasses all that is the product of nature; however refined and amiable. No other spices can compare with the ointments of the bride; they are like the spices which the queen of Sheba brought to Solomon.

“…there is a fragrance in the ‘ointments’ of a suffering people which is peculiarly like His own, and therefore in a special way delightful to Him.

“Fragrance is not exactly what we say or do; it does not appeal to sight or hearing but to the sense of smelling. It is a subtle gratification to the one who perceives it, but one which it is difficult to describe, nor could any impression of it be conveyed to one who had not the faculty of smelling. I suppose we have all been conscious at times that there is something about a truly spiritual person which it is difficult to describe! Something that gives a very agreeable impression to one that can appreciate it, and yet it is neither word nor act! That is fragrance. How fully and perfectly must it have been known in the Lord Himself! And He sets great value on it as manifested in His loved ones.” (Coates – An Out- line of the Song of Songs, page 111-113)

“She has ointments here, but they are for him. We have the Spirit as the anointing, but here it is the smell of our ointments, what we bring to him. We are reminded of Mary (John 12), when she came to the feet of the Lord just as He was about to leave the world and return to the Father. She came with a pound of ointment, very costly, and put it on His feet, and the house was filled with the odor of the ointment. The smell of the ointment was sweet to Him.” (Watt – Ruth and the Song of Solomon, page 123)

“…Not only is her love better to Him than all earthly good, not only did He count her love worth the death He suffered and the shedding of His blood, but the fragrance of her oils is better than all manner of spices. In the third verse of the first chapter, the bride rejoices in the goodly fragrance of His oils; and here the Bridegroom rejoices in the fragrance of her oils, which, to Him, is much better than all manner of spices. The fruits of the Spirit, and the fragrance of the Christ-life, are beginning to appear and are being perfected.” (MacIlravy – Christ and His Bride, page 257)

“She could not put him on the throne of earth, but she would show that she was his devoted servant forever; she could not glorify him before all the people of Israel, but she could glorify and honor him in her own home; she could not tell his praises and sing his worth, but she could sing and make melody in her own heart, and poured upon him a perfume which not only filled her home with its sweet savor, but which has yielded a tender fragrance to the honor of womankind in general from her day to this present time.… Considered in the light of the odor and blessing and refreshment which it has shed upon all of the Lord’s people throughout this Gospel age, Mary’s alabaster jar of precious perfume, very costly, has proven to be extremely cheap.” (R3535:2)

4:11 – But Solomon is not yet through singing the praises of his Beloved. Again (as in Cant. 4:3), he speaks of her beautiful lips, saying, “Thy lips, O my spouse, drop as the honeycomb; honey and milk are under thy tongue.” O, is he in love!

Yet, no more than is the Church’s great Lover, Christ Jesus, who seems never to cease in speaking lovingly, beautifully and tenderly of His espoused virgin’s features – her hair; her eyes; her teeth; her lips; her cheeks; her neck; her bosom! However, this time, in referring to her lips it is not with regard to the witness with them, to the great love of God (the “scarlet thread”), but the kindly, benevolent use she makes of them in a ministry to others. He likens her speech, in this regard, because of its sweetness, to honey; and because of its refreshing and nutritive qualities, to milk; both of which flow from those lips like the drippings from the honeycomb!

“…honey is sweet, nourishing and soothing;… milk represents nourishment and edification.… Under the bride’s tongue are words of comfort and sweetness, words of grace seasoned with salt, words that are good for edifying as the need may be, words that give grace to them that hear.

“‘Pleasant words are as a honeycomb, sweet to the soul, and health to the bones.’ (Prov. 16:24)

“When our hearts are filled with God’s thoughts, and human ideas have been put away, our words will shine forth in the likeness of Jesus Christ. They will partake of the divine and will be full of nourishment for weary souls about us. They will give meat and edification to all that hear…” (MacIlravy – Christ and His Bride, pages 262, 263)

“…The honeycomb would suggest the result of a patient gathering up by collective labor of what has spiritual sweetness. Thoughts of Christ and of the Father stored in the heart, and now dropping from the lips in sweet and nourishing power!… Disparaging things of others uttered by His saints are not ‘honey and milk.’ They do not attract His love.” (Coates – An Outline of the Song of Songs, page 114)

As already suggested, Lebanon was elevated ground; whence also grow the fragrant and renowned cedars. (See Appendix “N”) Lang’s Commentary says, “…Modern travelers testify that the cedar groves of Lebanon diffuse a strong balsamaic odor.” It is undoubtedly to this fragrance, permeating her clothes, that Solomon referred when he remarked to his Beloved, “the smell of thy garments is like the smell of Lebanon.” And while this odor delighted him, it also served as a deterrent to certain forms of insect life, which are prone to destroy clothing.

“…The garments represent what is outward; our habits, ways, associations, and characteristics as they can be noticed publicly. The garments of the spouse are fragrant, even as those of the King are according to Psa. 45:8; they carry the smell of higher regions. ‘The smell of Lebanon’ rightly attaches to saints as known publicly here. In the office, behind the counter, at the works, they are not like other people. There is something about them to indicate that they have come from a region that is elevated far above the level of this world. Such features are most attractive to Christ. He speaks of them to us that we may come more and more into correspondence with the thoughts of His love concerning us.” (Coates – An Outline of the Song of Songs, page 114)

“When Aaron was being installed into the priestly office, he was anointed with the holy oil and the continual incense which he burned before God, permeated his priestly robes. This perfume of the oil and the incense was ever upon him and upon his sons.

“We are commanded to put on Jesus Christ; and as He becomes our garment, as He clothes us more and more, His perfumes will be more and more perceptible to those about us. The oriental women perfume their garments with costly oils and spices, so that the air about them is laden with delicate fragrance like the odors of a thousand flowers. Even the least movement of a maiden whose clothing is thus perfumed, sends out sweet odors; and she walks in a cloud of perfumed air. So should it be with us. Our walk and carriage, our appearance and manner of speech, the least movement in our lives, should be surrounded and permeated with precious spiritual perfume, like unto that of the cedars, and the sweet scented trees and flowers of Mount Lebanon.

“Oh, how our hearts long that, even in our most common movements and actions, the Christ-life shall be seen and discerned. As we put Him on, and are clothed in Him, as we are hidden away in this Divine Garment, the smell of our garments begins to partake of the smell of Lebanon. Though we may have some honey and milk in store under our tongues, if this outward perfume is lacking, we rob Christ of His glory. Every aspect and attribute of the bride must be perfected and be like Him.

“In the Song of Solomon, it is from every avenue, that the holy Spirit approaches the beauty and fragrance of both Christ and His bride, as well as the relation that is between them. He pictures them from every viewpoint in order that our hearts may be open to a clearer revelation of our Lord; and our lives be open to the benign influence and in working, which He is waiting to perfect within us.” (MacIlravy – Christ and His Bride, pages 264, 265)

4:12 – Still continuing to laud her personal beauties, Solo- mon now resorts to metaphors; “A garden enclosed, is my sister, my spouse; a spring shut up, a fountain sealed.” “A garden enclosed,” bespeaks private property – not belonging, nor open, to the general public. Solomon would thus declare that his espoused was his very own; she did not, and could not, belong to any other. Whatever she had to give of beauty, love, affection, sweetness, etc., was to be his, and his alone – like a spring shut up, or a fountain sealed – privately owned.

Nor is it any different with the antitypical Solomon, for He too, regards His beloved Virgin, as His very own – a garden of beautiful and sweet scented flowers, and fragrant, and blossoming fruit-bearing trees, (Psa. 1:3; Jer. 17:8); all enclosed, i.e., fenced-in against all trespassers, who seeing their beauty, and breathing in their fragrance might be tempted to pluck them up and carry them away.

“…She is looked at now as a garden which he has set apart for himself. It is not a field – that would speak of the world – it is a place under cultivation, and the bridegroom owns it.…The saints are his garden today, for we are spoken of as ‘God’s husbandry.’ (1 Cor. 3:9)

“This garden is enclosed and protected; there is a wall there to keep out the wild beasts which would destroy it. It is bolted and barred, so that nothing may damage the plants which the Father has planted. The saints are taken out of the world given to the Lord Jesus for His own joy and satisfaction.

“The spring is shut up; it is not a public drinking- place. The water here is used for His own garden, for those wonderful plants which He has. He is the only one who can draw this water. The Lord delights to water His own, so that they may grow in grace and in knowledge of His will. It was also sealed with His own seal, which marked it as His. Are we not marked as his own, and ‘sealed by the holy Spirit until the day of redemption?’…” (Watt – Ruth and the Song of Solomon, pages 125, 126)

“A new figure of the spouse is introduced at this point: she is seen as the garden of the Beloved. The thought of a garden has a special place in the mind of God…saints are spoken of as God’s husbandry, and, as being plants of the heavenly Father’s planting. (1 Cor. 3:6-9; Matt. 15:13)

“The spouse is ‘a garden enclosed…a spring shut up, a fountain sealed.’ She is exclusively for Him; she is His garden. That is a great feature of her attractiveness to Him, and it is as holding ourselves reserved for Him that we answer to the pleasure of His love….His garden is not a common where all may come and go; it is ‘enclosed’ to be for Him alone. What must it be to Him to see even one heart that holds itself for His pleasure alone!

“We cannot be presented ‘a chaste virgin to Christ’ without being carefully reserved from the influences of the world. When a man died in a tent (Num. 19:14,15) every ‘open vessel which hath no covering bound upon it shall be unclean.’ How true it is that we are in a place where moral death and corruption sheds its influence on everything. To be clean we must be covered vessels. A man with wireless apparatus (radio, T.V., etc.) in his house is uncovered; he has definitely left himself open to the influences that are broadcast in this present evil world. We need to be ‘enclosed,’ ‘shut up,’ ‘sealed.’ We expect to be accounted narrow, but how great is the honor and joy of being reserved for Christ! I know that I fail in not being more exclusive than I am, but I do not care to open my mind to all sorts of things that give no pleasure to Christ. He would have us ‘wholly clean.’ We cannot help touching the dust of the world as we pass along as bathed persons, but He washes our feet, and bids us wash one another’s feet, that we may be ‘wholly clean.’ No Christian was ever known to regret on his deathbed that he had been too exclusively for Christ….The penitent Psalmist said, ‘Wash me, and I shall be whiter than snow.’ (Psa. 51:7) Have we got such a standard of moral purity as that? How stainless is the newly-fallen snow! But our standard goes beyond that, for we are told that every one who has the hope of being like Christ ‘purifies himself, even  as he is pure.’ (1 John 3:3) How effectually would that keep out all the influences of the world!

“With those that have the affections of the spouse it is not merely a question of what is right or wrong though surely there would be no carelessness as to that – but of what is pleasurable to Christ. We want His garden to be such as to yield Him the fullest possible satisfaction and delight, so that we may be able to invite Him to come in with assurance that He will find pleasure in doing

“‘A spring shut up.’ I suppose we have all at some time seen a well with a lock on it, so that none but the owner might draw from it. That is the thought. There is something which is for our Lord alone – a flow of affections and appreciations which He alone can estimate, and which is as precious to Him as the water of the well of Bethlehem, which was in the gate, was to David. (2 Sam. 23:13-17)” (Coates An Outline of the Song of Songs, pages 115, 118)

4:13, 14 – Solomon of old, continued: “Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.” Having likened his Beloved to a beautiful, enclosed garden, Solomon now proceeds to tell her as to why it so much appeals to him; her graciousness, her benevolence, and all the sweetness of her manner of living. He now likens these to the fruitage of pomegranates; and the fragrance of henna- flowers, spikenard, saffron, calamus, cinnamon, frankincense, and many other spices. These delighted and ravished his heart; especially finding these in his own fenced-in garden!

This, however, only feebly reflects what our blessed Lord “sees” in his own “enclosed” garden of saints; a richness – a lusciousness of fruitage like that of pomegranates; and a fragrance comparable, yea, surpassing that of the ancient spices, thus –

The pomegranate being a very choice calyz-crowned fruit, well might reflect the beautiful spiritual development of those who by way of sharing His “cup” (calyx), aspire someday to share His “crown” also. (2 Tim. 2:11, 12)

The henna-flowers (camphire) bespeak the “fragrance” – the outward manifestation of the indwelling Christ, in the lives of His saints, a fragrance perceptible also by the world!

The spikenard tells of the deep heart devotion of those who love Him sincerely, and who place their “crowning glory” (whatever this may be), at the feet of their beloved Jesus. (John 12:3, 7)

The saffron – which according to Rev. Henry S. Osborn, in his book, “Plants of the Holy Land,” was used by the ancients “both as a medicine and with their food” – suggests that ministry committed by the LORD to His Christ, of binding “up the broken-hearted…to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness…” (Isa. 61:1, 3) – a healing ministry!

The calamus – one of the ingredients of the holy anointing oil (Exod. 30:23) – very aptly depicts that long-suffering kindness, which when exercised by the bride-to-be, ravishes the heart of her beloved, heavenly bridegroom-to-be.

The cinnamon – also an ingredient of the holy anointing oil (Exod. 30:23) – suggests that loyalty, constancy, steadfastness of the love of those who are the children, the sons of God. (1 John 4:7, 15, 16)

The frankincense – an ingredient of the “sweet incense” (Exod. 30:34) used by the ancient Israelites in the services of their Tabernacle and Temple – betokens that praise, which even under trial, glorifies God; and is always and ever found in the heart of His spiritual Israel, but was so lacking in the hearts of God’s ancient people. (Psa. 50:14; 107:8, 15, 21, 31)

The myrrh – also an ingredient of the holy anointing oil (Exod. 30:23) – reflects the submission of all of God’s true saints, to His will; and who declare, as Jesus did, “I delight to do Thy will,” “It is my meditation day and night.” (Psa. 40:8; 119:97)

The aloes – though used by the ancients as a medicine and a tonic, it was also used like cassia for embalming the dead (see John 19:39), and might well here, set forth that disposition on the part of those who are “dead” with Christ (2 Tim. 2:11, 12), to cover up, as it were, the “foul odors” emitted from “dead bodies.” (Rom. 7:24; 2 Cor. 5:16)

All the “other chief spices” might well represent such fruits and graces of the Spirit, as augment this “fragrance” which arises from the Lord’s enclosed garden of saints: love; joy; peace; longsuffering; gentleness; goodness; faith; meekness; and temperance; (Gal. 5:22, 23) all of which may be comprehended under a single caption –

L O V E

Joy                      Love exultant

Peace                   Love in repose Longsuffering Love enduring Gentleness   Love in society

Goodness              Love in action

Faith                    Love on the battlefield of life

Meekness              Love in resignation Temperance Love in training

(See F186)

4:15 – Solomon’s admiration of the graciousness and benevolence of his Beloved toward others, caused him to liken her to a fruitful and sweet-scented garden; it now moves him to change the metaphor, so that he tells her that she is also a fountain of refreshing, living waters, whose source is in the heights of Lebanon.

Our Lord Jesus, is of course, the channel through which the streams of heavenly truth, life and refreshment flow (John 14:6); and, we, the espoused virgin class – like the woman at the Samaritan well – have been privileged to drink of this water, and it became in us, a well of water springing up into everlasting life (John 4:13; 7:38) – a garden’s fountain, “a well of living waters, and streams from Lebanon.” (R.S.V.)

“The mountain of Lebanon derived its name from the white crown of snow, which it wore all the time. Streams of pure, cold water flowed down its sides or found their way through underground channels to the thirsty valleys below. These mountain streams never failed, never became stale and tasteless, warm and unrefreshing. From a higher source than any earthly mountain, comes the living water with which we are refreshed; though the Channel through which it flowed, appeared so lowly when upon earth.” (MacIlravy – Christ and His Bride, page 273)

“‘A fountain of gardens, a well of living waters, and streams from Lebanon.’ This is a garden well supplied with water….The Lord told the woman of Sychar’s well, that the water He would give her would be in her a well of living water. In chapter seven of John we have the streams flowing out in blessing. The Lord said, ‘He that believeth in me, out of his belly shall flow rivers of living water’…” (Watt – Ruth and the Song of Solomon, page 127)

4:16 – Overjoyed at his similes, and recognizing her stewardship of his garden, Solomon’s Beloved, would please and delight him even more; thus does she call upon the elements to help her: “Awake, O north wind; and come thou south; blow upon my garden, that the spices thereof may flow out.”

Just so, is it with the “espoused virgin” of the anti-typical Solomon. She too, is so very happy and overjoyed at all his sweet and blessed thoughts concerning her. Recognizing that the fruitage and fragrance of “his (her) garden” – whose stewardship she exercises (1 Cor. 4:2) – delightfully please him, she is now resolved to increase its yield, thus to delight and please him, yet more! Accordingly, she welcomes (yea, she prays) for whatever of disciplining may be necessary, to bring this about. (Phil. 4:11, 12; Heb. 12:11) She invites the “north wind” of adversity, and the “south wind” of prosperity, to blow over the garden, so that its fragrance of spices of the fruits and graces of the spirit, may “flow” (blow) “out” unto others. (Gal. 6:10)

“The north is where the cold winds come from.

…It is from thence that the storms and whirlwinds come…

“The south is the land of sunshine.…These different winds are needed, to blow upon the garden, that the odors of the spices might flow out. They are there, but the wind is needed that they may be enjoyed. The cold, sharp wind of the north is needed, as well as that gentle warm wind from the south.” (Watt – Ruth and the Song of Solomon, pages 128, 129)

“…Very often, we are more inclined to ask God to bless us and flood our souls with glory, than we are to pray that He will deal and uncover all that is hindering Him from perfecting that which concerneth us. Blessings always come to the faithful, obedient soul, though the north wind may blow first, and is often needed before we can enter into God’s best, and can receive the blessings that always accompany God’s will.

“How little we recognize our own plans and desires, which are suckers in our spiritual lives. How little we apprehend the place we give the flesh and our own interests, our likes and dislikes, our experiences and self-absorption, which eat the strength and life out of our relation and attitude toward God.

“…He separates us from every one and everything that is harming our vineyards; He blows upon the human affections, both in us and in those who have a place in our lives; and before His north wind, human love withers up. We see only the circumstances, we see only the instruments that He uses; but if our eyes were anointed, back of all of these, we would see the spirit of God, as the north wind, blowing upon our gardens.

“Not one blossom, not one dealing that we have received and yielded to, can be harmed by the north wind of God’s dealing, which only blasts and withers the superficial and unfruitful; and the sooner these fall off the better. The sooner we see ourselves stripped of our self-confidence and blindness, of our false hopes and the delusion that we are far beyond the place to which we have really attained before God, the better.

“It is the strong blasts of the north wind that drive our roots down deeper and deeper, until that which has gone down and is out of sight, is greater and stronger than that which appears above the surface. We are astonished and disheartened as we behold some of the most beautiful blossoms in our lives drop off; those in which we had placed much confidence. But the very blasts of sharp conviction and dealing that destroy the fruitless blossoms, also cause the roots of the spiritual life to go down deeper into Christ; and they become firmly rooted and grounded in Him and in the truth of the gospel.

“The more testings God sends into our lives to purge and purify us, the stronger the searching north wind blows upon our garden, the more spices and fruit are perfected, and the more fragrance and preciousness come forth to the glory of God…

“The love that suffers all things and is kind, must be tried in the furnace before it comes forth as gold. Many times our love toward God and toward man is tried to the uttermost through suffering, but the divine love that comes from the heart of God and is shed abroad in our hearts through the holy Spirit, will remain and increase. And under this testing, it will send forth much fragrance as it never had before.

“The longsuffering, which is so precious before God, must have something to try it; for the very word brings out the meaning. To be longsuffering, is to suffer long; and to suffer long is hard on the flesh. The tests always appear to be undeserved and unjust, and it needs the real grace of God for this spice to be perfected so that it may send forth its perfume…” (MacIlravy – Christ and His Bride, pages 278-283)

Then, Solomon’s “fairest among women” added, “Let my beloved come into his (my) garden and eat his pleasant fruit.” To this invitation eventually he responds, saying, “I am come into my garden, my sister, my spouse. I have gathered my myrrh with my spice. I have eaten my honeycomb with my honey, I have drunk my wine with my milk.”