5:1 – All throughout this Gospel age, the prayer of the “espoused virgin” has been, “…come (quickly) Lord Jesus” (Rev. 22:20); but He did not come to His “garden” until the Fall of 1874. Shortly thereafter, He delighted Himself in its “fruitage” and “spices.” The “myrrh” which he gathered at this time, we suggest, refers to those saints who had fallen asleep during the age, and whom he awakened in 1878. The “myrrh” – a symbol of submission to the divine will – would depress the bitterness of the trials, etc., which they endured so faithfully; and the “spice” would represent the “fragrance” of this submissiveness as a “sweet savor” to the Lord! From the lips of these saints there had arisen the testimony of thanksgiving and praise, which unto Him, was yet sweeter than honey or the honeycomb – and He did relish it! As for the “wine” and “milk,” these too afforded Him much pleasure, inasmuch as the doctrines (“wine”) and spiritual nourishment (“milk”) that He had blessed them with, had come back to Him through the love, thanksgiving and praise evidenced in their consecrated lives; much after the manner in which Jehovah might have delighted over the sacrifices of ancient Israel. Those sacrifices were of the things that God had given them; yet, He would have overlooked this fact, had they been offered to Him as tokens of their heartfelt thanksgiving and praise. (See Psa. 50:5-15)

Solomon greeting his guests, bids them to be seated to enjoy a repast he himself had prepared for them. He says, “Eat, dear friends, drink, yea, drink abundantly, O beloved.”

Our Lord Jesus, in speaking of this particular time, the end of the Gospel age, the Harvest (Matt. 13:39), admonished that those then living have their loins girded, and their lights burning, that they might be in readiness to receive Him. He illuminated His remarks with a parable; and told how those servants would then be rewarded, for He would then gird Himself and serve them bountifully. (See Luke 12:35-37)

“Our Lord gave a parable, as was his custom in teaching, to illustrate this lesson of the necessity for watchfulness.

“A wealthy householder is represented as absent for a considerable portion of the night at a wedding feast, and expecting on his return that the servants of the household would be awake and alert to receive him and any company he might bring with him. It was expected of such servants that they would not only not retire to bed, but that they would not even get drowsy. To give their master a proper reception they should be thoroughly awake, quick to hear and to respond to his knock, and to ‘open unto him immediately.’ Hence, in the parable, such servants are represented as having their loins girt about and their lamps burning brightly. The custom of Orientals at that time was to wear long, loose, flowing robes. These, when they were resting, were loosened at the girdle, but when attending to business they were drawn tightly at the waist with a girdle or belt, preventing them from interfering with proper service. Lamps, which were the mode of illumination, were also necessary in the night, and should not be permitted to grow dim, but be trimmed as necessity required.

“Our Lord points out that such faithful servants would be appreciated by their master, and that he would give them a reward – he would honor them by treating them as his friends, and bring forth to them of the good things from his pantry. He would indeed gird himself as a servant and serve these faithful ones: and for the master of the house to do this would imply the bringing forth of the very best that he possessed. But in order to fulfil the conditions and be thus acceptable to the master they must be ready in whatever hour of the night he might come.

“The parable, without question, refers to the second coming of our Lord Jesus, and points out to all of his faithful servants the proper attitude of watchfulness and preparation to receive him at whatever time his second advent should occur…” (R2692:3-5)

Surely it is interesting to note that Solomon of old called his guests “dear friends,” and then also, “Beloved.” It is, however, in this same sense that Jesus, the greater than Solomon, called his disciples – the nucleus of the Gospel age church – “friends” (John 15:15) – the very same class that is called to be his heavenly bride, his “Beloved.” (1 Thes. 1:4; Col. 3:12) Then too, the saints who have been privileged to live in this harvest period of the Gospel age, his guests, his “beloved” have been wonderfully regaled with a royal diet of “fat things,” with “meat” (yea, “strong meat”) – the deeper things of God’s Word; and with “drink” – an understanding of the doctrinal features of the Plan, such as none living before could have had! The “meat” has made us strong; and the “drink” has made even our hearts glad, and our faces to shine. (Psa. 104:15)

5:2 – The festivities are not quite over; but having grown a bit over-confident of herself; too sure of his love for her (“My beloved is mine” – Cant. 2:16), Solomon’s Beloved withdraws to take a little rest, perhaps just a little nap. On missing her, he goes over to her dwelling; it is still dark. On reaching there, he finds that she is abed; and attempts to arouse her. She, however, has been very restless, thus she could not really sleep. Suddenly she hears his voice, and his knock upon the door. He calls to her from without, “Open to me, my sister, my love, my undefiled: for my head is filled with dew, and my locks with the drops of the night.” But she is not dressed so as to let him in, and hesitates to step out of bed to put on her coat; then too, she had washed her feet, and she did not feel like soiling them again now.

While it is true that all throughout the Gospel age, there has been a tendency on the part of the “espoused virgin” to be too sure of herself, and of his love for her; it is particularly true in this harvest of the age. Christ’s admonition to the early church through the Apostle Paul is most timely also now, “Awake thou that sleepest, arise…” (Eph. 5:14) and “…knowing the time, that now, it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent; the day is at hand…” (Rom. 13:11, 12)

“…the Apostle was addressing Christians…His language implies what we know is frequently the case, namely, that after the early Christian experience of turning from sin to righteousness, from ignorance and superstition to faith and knowledge, and from the feelings of the stranger to a realization of adoption and membership in the family of God, there comes later to some a measure of carelessness, drowsiness. A spirit of the world comes in and threatens to overwhelm the new creature. The beautiful truths lose some of their freshness, crispness, beauty and flavor. Something new is looked for, and is provided by the adversary, along the lines of more or less self-gratification in earthly things.

“…‘knowing the time that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. The night is far spent, the day is at hand’…the thought here evidently is a double one:

(1) We who have accepted Christ should be awake. Each day and week and month and year should find us more awake and more zealous and more appreciative of our wonderful privileges. Our salvation, our resurrection ‘change,’ is surely nearing day by day.

(2) From whatever standpoint we view the matter it must be that the night-time of sin is far It must be that the morning of the new dispensation is near. The Apostle wrote after four thousand years had passed and when the fifth was under way. We live when the entire six thousand-year days are in the past and the seventh, the Millennium of promise, is chronologically already begun.” (R4401:6)

“It is possible that some, even of the very dear and fully consecrated children of God, surrounded by the cares of this life, or weary in the struggle against sin and evil, or somewhat beguiled by the present things of time and sense, may have become more or less drowsy, and so stand in special need of the stirring exhortation, ‘it is now high time to awake out of sleep.’ It is a time for earnest, searching self-examination, for a more diligent feeling after God, for a closer walk and more intimate fellowship with him, for more thorough self-abnegation, more diligent and persevering crossbearing, and more faithful conformity in every respect to the whole will of God concerning us.” (R3830:6)

“…it shows that even when grace has been known in a very full way, and its spiritual fruits have been produced, a state of self-complacency may come about in the saints which does not yield to the Lord what His heart looks for…” (Coates – An Outline of the Song of Songs, page 124)

“The bride’s sleep is an uneasy sleep, for the heart that knows Christ can never rest if it turns away from Him. It is vain to turn to the world for rest of soul. Apparently the bride is neither sleeping nor waking, neither cold nor hot – a most dangerous condition to be in. If she sleeps, He does not, for He never slumbers nor sleeps. How often He seeks to arouse us in various ways, all calling in various tones, ‘Awake thou that sleepest, and arise from among the dead, and Christ shall give thee light.’ (Eph. 5:14)

“His love is unchanged, but the bride’s love is cold towards him. He would tell her how precious she is to him – ‘my sister,’ that speaks of the relationship which exists between them; ‘my love,’ she is the object of his heart; ‘my dove’ is a term of endearment (she is gentle, devoted, and beautiful); ‘my undefiled’ speaks of her purity. He appeals to her heart by telling her of his love, for her coldness has not changed his love towards her. In appealing to her affections, he tells her of the night, the dew and the drops of the night upon him. It is still the night of our Lord’s rejection.…We know that it is the time of His rejection by the world, but how strange it seems that the one whom the Savior loved, and for whom he gave himself, should take her ease and be asleep, while he who loved her unto death stands outside her closed doors. This must be very disappointing to him. He would constantly speak to our hearts by bringing his love before us, reminding us of his sufferings, the nights he spent on the Mount of Olives, the time in the garden. What a night that was when he fell on his face, and sweat as it were great drops of blood falling down to the ground!

5:3 – “‘I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?’ She is ready with excuses why she does not open unto him. Are we not as ready with excuses for our spiritual condition? ‘My business takes up so much of my time; I have so many things to do; I need to look after myself a little more.’ The real reason is sleep. He is waiting and willing to enter, but she must open the door. She allows trivial things to hinder her. She says, ‘I have put off my coat.’ She is so comfortable inside that she does not want to be disturbed when she has settled down.…Now sleep has overcome her, and the bridegroom is shut out.

“She is thinking of her feet. They are washed and she cannot defile them.…The bride cared only for her own feet, and had no thought for those other glorious feet which had brought the glad tiding to her.” (Watt – Ruth and the Song of Solomon, pages 133-136)

“‘I was asleep, but my heart waked.’ The bride has prepared herself to take it easy. Her soul would have shrunk from being entirely asleep, she would have been afraid if she had been asleep both heart and body, so that she could not hear his voice. She prepared herself to rest, but her heart is still in a condition where she can hear the voice of her Beloved. She is lying at ease, but she keeps the sleeping and waking evenly balanced. The fact that she can hear his voice, helps to reassure her and to hide the danger she is in from taking her ease and slumbering.

“If we are willing to rest and be at ease and are not too zealous even those who are fully asleep will admire us when they see we know the voice of the Lord…

“We know the bride did not go into sin and infidelity for the Lord calls her his love, his dove, his undefiled. He could not call her his dove, his undefiled, if she were guilty of spiritual adultery. His love was upon her, and her love was toward him; she had been waiting for him to come and was still waiting for him, though she had become weary and despondent and had gone to rest. She had kept her robes spotless, and her heart was listening for his voice, but she had fallen asleep.

Not only that, she had deliberately prepared to be at ease. She had washed her feet, she had put off her garment, she had lain down upon her couch with the express purpose of sleep and rest; but she would not let sleep embrace her heart also.

“It is so comforting to be in this place of half-slumber. It does not require any girding up of the loins. We do not need to set our faces like a flint, in order to abide in the place of half-sleep. We are not following hard after him; we are not counting all things but loss for the excellency of the knowledge of Christ Jesus our Lord. We are not suffering the loss of all things that we may know Christ, and the power of his resurrection, and the fellow- ship of his sufferings, becoming conformed unto his death; that we may attain unto the…resurrection from the dead.

“…We must examine our condition and see if we have been lulled to rest by the false confidence that is begotten of knowing that we hear the voice of the Bridegroom, although we are in a half-sleep.” (MacIlravy – Christ and His Bride, pages 305-309)

5:4, 5, 6 – Solomon’s Beloved, having failed to open the door for him, he, himself, endeavored to open it by putting his arm through the hole in the door to release the latch. But it had been otherwise fastened, so that he could not enter. He therefore, went away. Having seen his arm – the eagerness with which he had sought to be with her, she is deeply moved to get up to open the door. She then arose, put on her garments, etc., and proceeded to open it. On reaching the door, she finds the handle of the lock all wet with sweet-smelling myrrh, which had undoubtedly dripped from his moist hand, when he had endeavored to open it himself. On opening the door, however, she finds that he is no longer there. Her heart fails within her! What had she done to him? had she lost him forever? She sought for him, and called after him, but there was no response.

Nor is it necessarily any different with the antitypical bridegroom-to-be. He comes to us, ofttimes, to enter our hearts for sweet and blessed fellowship: but we are too busy making ourselves comfortable; or perhaps just resting; we just aren’t in the mood for fellowship then, and thus do we also shut the door! O, it isn’t that we don’t love him; for we do; but we fail in our self-denial, our self-abnegation! Our heavenly bridegroom-to-be, does strive for awhile; but then, there does come a time when he ceases to do! (Gen. 6:3)

It may be that this particular section of the Song of Songs is intended to show, that it is possible for those “called” to membership in the bride class to lose out; for “wise virgins” to become “foolish virgins.” (Matt. 25:1-13) It is important, therefore, that we maintain a sufficiency of oil (the Truth and its spirit of consecration and holiness) in our vessels; that we may maintain the fervency of our zeal steadfast to the end. (Psa. 69:9: 119:139; John 2:17) (See Appendix “Z”)

“The parable forewarns us that, though all the virgin class trim their lamps, all cannot see. Only those who have the oil in their vessels (in themselves – the fully consecrated) can get light from their lamps, and appreciate the facts. The others (all the pure, the virgins) will get the oil and light some time, and be greatly blessed by it; but only those filled with the oil, the spirit of the truth, will have the light in season and get the great blessing. Only those go in with the Bridegroom to the marriage. Each for himself must be filled with the spirit; each must get his own supply of this oil (The Truth, and its spirit of consecration and holiness); and the cost is considerable in the way of self-denial and misrepresentation and fiery trials. Experience in the great time of trouble will be the market in which the foolish virgins will purchase their oil. But it will then be too late to go into the marriage, as members of the Bride, the Lamb’s Wife. The Scriptures point out, however, that, as vessels unto ‘less honor,’ these, repentant of their folly, will not be destroyed; but, being thus fitted for the Master’s use, they shall yet serve him in his temple.” (C93)

“But surely, it might be said, it will not be so when he is truly loved. In such a case he will have but to speak and to knock, and the door will be thrown open immediately! But such is not the picture here. He speaks, he knocks, he addresses his spouse in terms of tender affection. ‘Open to me, my sister, my love, my dove, mine undefiled.’ He appeals to every kindly feeling in her heart when he says, ‘For my head is filled with dew, my locks with the drops of night.’ But she is not prepared to rise; she is unwilling to disturb herself. ‘I have put off my tunic, how shall I put it on? I have washed my feet, how should I pollute them?’ It would probably be painful and humbling to most of us if we realized how much we are governed by self-consideration rather than by consideration for Christ. Self-consideration often takes the form of avoidance of exercise. Every spiritual movement that opens the door for personal intimacy with Christ costs something. It means a certain disturbance of present conditions. And when we have settled into conditions which are comfortable, with nothing evil that we know of to trouble our consciences, we do not care to be disturbed by the thought that we are not giving Christ the place that he longs to have. It makes less demand to go on as we are; we have got things nicely into accord with our own feeling; why should we unsettle all the conditions of our spiritual life out of consideration for the feelings of Christ? If it did not mean quite such a reversal of all that we have been doing for our own ease and comfort it would not meet with the same reluctance to move.

“But when the soul has got into this dormant state of self-consideration and self-complacency, the Lord will raise the question of his own rights in love. His love is sensitive: he feels it if we can be comfortable without him…

“What we see here is that neither his voice nor his knock were sufficient to rouse her. Much ministry that goes forth is the Lord’s voice and knock, and it is recognized as being so, but the lethargic state is such that it does not lead to definite movement in relation to Christ. But his hand being put in by the hole of the door is evidently a further and more direct action of his love. His voice and his knock were heard before, but he was hidden. But his hand being put in was as really a partial manifestation of himself. It made the spouse so conscious of the reality of his Person and love, and his claim to her, that it produced deep feelings in her. It speaks of a direct and personal action of the Lord which is more effective in producing an impression than his voice or his knock…

“…I am sure we are all conscious that we have heard much that has not really moved us spiritually. But when he puts in his hand, there is a deep inward movement in the soul, and a rising up to open the door to the Beloved…

“…Nothing could be more injurious to those who have left their first love than to get the impression that the Lord has not felt this defection deeply…if the Lord has felt things deeply there will be no real concert of heart with him until they are felt deeply by the soul that has been content to be without his company. The Lord will not give himself to a repentance which is light and superficial…” (Coates – An Outline of the Song of Songs, pages 126-129)

The time was when, his (her Beloved’s) submission to his heavenly Father’s will (myrrh), kept close to her heart (breasts) – Cant. 1:13 – glorified her own love, giving to her the same fragrance: she was then rich in self-denial, and self-giving! Her defection had left her bereft of much of this. Had she not fastened the door against his entrance to her? or, was she merely trying him, to see how much he might bear from her? In any event, her course was a very dangerous one. If she had lost him forever, it would have been her own fault; surely, not His! But he still loved her; and now he would teach her a lesson, not to trifle with his love. He left a token of himself behind, myrrh, the sweet-smelling myrrh, with which the handle of the lock of the door was left wet, and which caused her fingers to drip of, when she finally got to open that door.

5:7 – Solomon’s “fairest” had once before searched for him whom her soul loved: and this, in and about the city (Cant. 3:2) and found him not there. Now again she searches for him in the city, and once again falls into the hands of the watchmen, who treat her very poorly. Not only this, but the keepers of the wall take away her veil from her, thus humbling her very much.

Evidently, for the antitypical “fairest” the city can not here represent nominal Christendom at large, but now, more particularly, that which is nominal amongst the so-called “Truth peoples.” The “watchmen” accordingly, might represent such elders of ecclesias, who are not too much in sympathy with those who crave the greater, the deeper spiritual fellowship with the Lord – the “espoused virgin’s” Beloved! As she approaches them for some word of her Beloved, they tell her that it isn’t that important. They do this by way of their failure to preach Christ and Him crucified; and so, instead, give travelogues, and discourse on controversial subjects involving mere matters of opinion. The “keepers” of the wall, might represent some deacons, and any others who belittle the sincerity of the espoused virgin, thus taking away from her, her dignity among the saints. It is the watchmen, however, who much assume the greater responsibility for what befalls the “espoused virgin.” Perhaps this is why the Apostle James warned and admonished, “be not many of you teachers…knowing that ye shall have a severer judgment.” (Jas. 3:1 E.D.)

“In harmony with these words of the Master to St. Peter (‘Feed my lambs, tend my sheep, feed my sheep’) the chief work of the followers has been to minister to the needs of the spirit-begotten sheep. It is in full harmony with this that St. Paul, addressing the elders of Ephesus, counseled that they ‘feed the flock of God, which he had purchased with the blood of his own Son.’ There is a point there that perhaps is too frequently overlooked. If all the Lord’s followers could realize that the message to St. Peter is the same to all of us, perhaps it would make a change in most of our preaching.” (R5052:5)

“It causes real grief to write that much of the difficulty and danger to the church seems to lie at the door of the elders and deacons – not all, thank God, but apparently a small minority of them, judging from the queries which come to the office from time to time from bewildered sheep, who seek advice as to their proper course. The true, loyal servants in the church should be all the more appreciated by the Lord’s people in proportion as they realize the difference between true elders and deacons and those who are untrue. Nor are we writing with a view to the discouragement of the unfaithful, but rather to open their eyes to the true situation, that perchance they may be recovered out of the snare of the adversary and become helpers of the Lord’s Flock, instead of hinderers.

“So far as we are able to judge, the same conditions prevail today amongst Bible students which the Apostle pointed out to the elders of the church of Ephesus when he charged them: ‘Take, therefore, heed unto yourselves and all the Flock over which the holy Spirit hath made you overseers, to feed the church of God which he hath purchased with the blood of his own (Son).’(Acts 20:28)…” (R5981:2)

“Well did St. James write, ‘Be not many of you teachers, my brethren, knowing that a man shall receive the severer trial.’ (Jas. 3:1) While, as we have pointed out, all of the Lord’s people are specially susceptible along the line of spiritual pride, there seems to be a special danger surrounding all who become in any manner identified with the promulgation of his truth.” (R5956:3)

“…How often, when a soul is aroused and seeking the Lord, there are those who smite and wound, but who cannot help the enquirer to find the One whom he is seeking.” (Watt – Ruth and the Song of Solomon, page 140)

“Be assured that the Lord is not making any mistake.…Even if the watchmen make a mistake He does not, and He is over all that the watchmen do, though they may do what He would never have told them to do. The brethren may be over zealous and unduly severe sometimes, but what they do – perhaps mistakenly – is all under the Lord’s hand. If they treat me hardly I may be sure there is some ground for it in my ways, and that there is also a reason which perhaps they know nothing about. It is well to humbly accept every such exercise as from the Lord.

“The watchmen are faithful to their trust in keeping order in the city – though, in this case, with mistaken severity – but they were unsympathetic with the hidden exercises of her heart. I think we have to learn how to combine faithfulness with sympathy…it would be well if we gave the impression of unflinching faithfulness in regard to all that is due to the Lord, but also of sympathy with every gracious exercise that may be under the surface in one who is really seeking him.” (Coates – An Outline of the Song of Songs, page 131)

Solomon’s Beloved having suffered at the hands of the watchmen of the city; and being bereft of her veil by the keepers of the walls, now approaches the daughters of Jerusalem to ask them, should they see her Beloved before she does, that they tell him of how truly love-sick for him she is.

Chastened, as it were, by His absence, rebuffed and persecuted by the religious leaders, and bereft of her veil (dignity), the Beloved of the antitypical Solomon, is now truly humbled and ready for restoration. In contrast to these trying experiences at the hands of those whom she had loved and trusted, there now comes to her mind the thought of his loving kindness, tenderness and mercy, of which she had been, as it were, a sole recipient in other days. But this, all, is serving His purposes, for it is increasing her painful soul hunger, and painful longings and yearnings for Him!

“…Because of this persecution and misunderstanding, because of the veil being torn away from her… she is urged to greater love and fervency in seeking Him whom her soul loveth. Never before has she loved Him as she loves Him now when she is suffering for His dear sake; never has He been so sweet to her. Never before has the vision of her dear Lord been so beautiful and precious as now, when she is looked upon with suspicion and with scorn by the watchmen, and, by those sheep who always follow the shepherds, no matter where they lead.

“…All of us who have been hungry and have diligently sought…have been through this experience…with what determination have we sought to find Him in a deeper way; with what devotion have we cried for a greater revelation of Himself.…With what cutting loose did we run after Him; looking in every place where He might be found, searching every spiritual worship and service in which we hoped that He might reveal Himself!

“…Her recent indolence has blighted her self- confidence and self-satisfaction…

“…As the sun draws moisture from the bosom of the ocean, so does our Beloved draw the longing of our hearts to Himself. The earth fades away, every desire and interest sinks out of sight, and life itself is worth nothing, as our whole beings stretch out and cry for our own dear Lord.” (MacIlravy – Christ and His Bride, pages 339-342)

5:8 – “The bride is now aroused, and must find her Beloved at all costs. She now asks others to help her. ‘I charge you, O daughters of Jerusalem, if you find my Beloved, that ye tell Him that I am sick of love’. In the second chapter (Cant. 2:5) she is sick of love because she has been given so much that she cannot contain any more; now it is because she longs for Him and cannot find Him. She has passed through bitter experiences, and such self-judgment, that she has reached the point when she is ready for restoration. The way back is always open when we have judged ourselves, as she finds. He is ready to reveal Himself; for He is not far away; but has only withdrawn Himself. The Lord is tender in His dealings with us, for He always looks for our return when there has been a departure from Him.” (Watt – Ruth and the Song of Solomon, pages 140-141)

“The spouse is now brought to the point when she is prepared for restoration. Her self-satisfaction and self-complacency have gone. She cannot now be at ease without her Beloved. He was becoming more precious, more indispensable, to her heart all the time. Everything was leading her to think more of Him. ‘I am sick of love.’ She has learned to think of Him in a way that corresponds, in a measure at least, with how He thought of her. This is true restoration. All that she has, and all that she is, utterly fails to satisfy her apart from Him. How she is coming out in her true beauty as the ‘fairest of women.’ (vs. 9) Self-complacency is the result of losing that spring of lively affection for Christ which the Spirit would maintain in the bride…

“…She is overcome by the intensity of a longing which, as yet, remains unsatisfied.” (Coates – An Outline of the Song of Songs, pages 132-133)

The “daughters of Jerusalem,” to whom the “espoused virgin” addresses herself, must now represent the “mixed multitude” which all through the age has attached itself to the Truth movement, and which multitude may be made up largely of Great Company members! Some of this “mixed multitude,” may have consecrated, but were never accepted by Jehovah; others consecrated and were accepted, but having failed to sacrifice in compliance with their covenant, are now a Great Company, whose number no one knows. (Rev. 7:9) Undoubtedly, many of these are still identified with nominal churchianity!

5:9 – At any rate, craving a deeper fellowship with her Beloved, the “espoused virgin” addresses these “daughters of Jerusalem” in the hope that they may be able to help her find Him. Because of her recent indolence, she now feels that she has lost Him, and asks these to tell Him, should they find Him before she does, of her love-sickness for Him. But this is really language which one could not expect them to understand. However, recognizing, after a fashion, the depth of her consecration, they ask her “What is thy Beloved more than another Beloved, O thou fairest among women? What is thy Beloved more than another Beloved, that thou so chargest us?”

Let it be carefully noted, that not many in the nominal systems would recognize the “espoused virgin” as the “fairest among women” but surely, the Great Company should!

But the “daughters of Jerusalem” never having loved so truly, and so deeply, are surprised at her charge to them, and they wonder how, and in what way He could be so very much more important to her. They question her along these lines. She endeavors to explain it to them by describing Him – who He is; what He is; His head; His hair; His eyes; His cheeks; His mouth; His lips; His hands; His body and His legs.

“…These ‘daughters of Jerusalem’ represent those who fear God and who can recognize spiritual features when they see them. So they can address the spouse as being the ‘fairest among women’,

…They do not know the Beloved as the spouse knows Him…”(Coates – An Outline of the Song of Songs, page 133)

5:10 – While Solomon’s “fairest” in describing him (her Beloved) to the daughters of Jerusalem, as “white and ruddy” had reference to the color and the delicate texture of his skin (which allowed the redness of the blood to show through it); we shall have to recognize that when the antitypical “fairest” describes Him (her Beloved – Christ Jesus), “white” is indicative of the robustness of his spiritual health, as represented in the righteousness and purity of the character of “the Lamb of God” whom the Scriptures declare to have been, “Holy, harmless, undefiled and separate from sinners” (Heb. 7:26; but see also 2 Cor. 5:21; 1 Pet. 2:22); and “ruddy” reflects that His life was one of sacrifice, culminating in the shedding of His blood on Calvary’s cross (whence His blood flowed over His pure white skin, from His head, hands, feet and riven side) for the remission of sins. (Matt 20:28; Heb. 9:22; 1 Tim. 2:6) The Hebrew word here rendered “ruddy” seems to be quite closely related to the thought of blood. (See Appendix “O”) We may not be too sure, yet it is possible that the rams’ skins used to cover the tent of Israel’s ancient Tabernacle and to hide its great mystery of atonement from adventurous and inquisitive eyes, were pure white; but then they were dyed red. (Exod. 26:14) If this conjecture be correct, we have here what was suggested by the “espoused virgin” in her description of her Beloved, “white and ruddy.”

She continues, “My beloved…is the chiefest among ten thousand.” The term “chiefest” in the Hebrew text, has the significance of “standard-bearer,” (see the margin of the Authorized Version). The term “ten thousand,” we suggest is a trope, symbolizing the complete number of the saints, namely, the 144,000, of whom Enoch of old, prophesied under the same figure: “Behold, the Lord cometh with ten thousand of his saints.” (Jude 14)

“…The record respecting Enoch is very meager, but we do know that he was a prophet, and that through him the message came that Messiah would come eventually with ten thousand of his holy ones to execute righteous judgment in the earth – to overthrow sin, and set up divine standards amongst men. ‘Behold, the Lord cometh with ten thousand of his saints, to execute judgement upon all.’ Jude 14, 15.” (R4386:4)

The “standard” which He bears over these thousands of saints, is the “banner of love.” (Psa. 60:4; Cant. 2:4; 6:4)

“…The banner for which she praises God the most, is His banner, which he set up in her life when He forever took her captive and made her his love slave. In all this, her heart rejoices with joy unspeakable and full of glory.

“Sweeter than all else are the chains of her Beloved, which she wears with holy pride and exultant joy. And when her eyes are anointed, she can ever discern, floating over her, His own peculiar banner, bearing his name, ‘Love.’ Though the way is hard and the night is dark, she can see it gleaming  through the darkness; and her heart rejoices that though all hell is arranged against her (Matt. 16:18), under the protection of His banner she is safe.” (MacIlravy – Christ and His Bride, page 354)

And so the testimony of the “espoused virgin” to the “daughters of Jerusalem” throughout the whole of the Gospel age has been, that He was sinless; that He gave himself a ransom for all; and that God highly exalted Him; and that He is to come again with His saints, to establish God’s everlasting kingdom of peace, in all the earth.

5:11 – Gold is the symbol for that which is divine: a symbol of the Deity, therefore, of Jehovah God, himself; and also, of the divine nature. (R1944:1) Perhaps there is no more precious sense in which the words of the “espoused virgin” concerning her Beloved, are true, that his “head” is “as the most fine gold,” than in this, that the “mind…which was…in Christ Jesus” (Phil. 2:5) was the mind of Jehovah! Was it not the “Spirit of the Lord God” that was upon him? (Isa. 61:1; Luke 4:18) Was it not by way of this that he did always the things that pleased the Father (John 8:29), and was thus able to reveal the Divine mind and character; and to say, “He that hath seen me, hath seen the Father”? (John 14:9; 10:38) (See also Isa. 7:14; Matt. 1:23)

“…it was the Father’s Spirit that was communicated to our Lord Jesus, as it is written, ‘The Spirit of the Lord God is upon me, because he hath anointed me…’.” (E169)

And, while this all was true of him while he was yet in the spirit begotten condition, how much true is it of him whom the Father hath highly exalted by way of the spirit-birth, and given the name that is above every name? (Phil. 2:9) Truly, he is now the King of Kings and Lord of Lords! (Rev. 19:16) (See also Psa. 21:1-7) What a precious symbolism is this – “his head is as the most fine gold.”

His “locks” are bushy and black as a raven, she continues in her description of him whom her soul loveth. The “locks” here are not long; nor are they short, but they are “bushy.” Evidently, the significance now, is not that of a separateness of consecration; but rather that of youthfulness and undeteriorating vigor and energy. Age, and decline would well be represented in gray hair. However, our heavenly bridegroom-to-be, being a partaker of the divine nature, will never grow old – his life is endless, yea, he is immortal. Therefore, this most apt symbolism of black hair. Its bushiness, we think, bespeaks as already suggested, his youthfulness, and undeteriorating vigor and energy – the great power by way of which he will be able to carry out all of God’s purposes. This is, of course, in great contrast to the picture we have of him in Rev. 1:14, where he is depicted as having “hairs…white like wool, as white as snow.” The purpose of this latter, was not the reflection of his everlasting youth, nor his enduring vigor, but rather, it was intended to be symbolic of his “venerableness, of knowledge, experience, wisdom.” (See R2826:5)

“The color of the hair indicates the eternal youth of the Beloved, the Jesus who will never grow old. The Spirit describes Jesus Christ in Psa. 110:3, 4: ‘Thou hast the dew of thy youth, a priest forever after the order of Melchizedek’.” (MacIlravy – Christ and His Bride, page 357)

5:12 – She continues her description of her Beloved to the daughters of Jerusalem: “His eyes are the eyes of doves by the rivers of waters…” On two occasions, her Beloved had described her eyes (Cant. 1:15; 4:1) as “doves’ eyes.” It is now her turn; and she speaks of His as tenderly as He did of hers, save that she adds: “by the rivers of waters…”

Trees, are sometimes, in the Scriptures, used as symbols of the righteous, who are said to be “planted by the rivers of water” by Jehovah God himself. (Psa. 1:3; Jer. 17:8; Isa. 61:3) In a sense, the “rivers of waters” represent the Truth, whose streams both satisfy and nourish such trees, making glad “the city of God” (Psa. 46:4) – the church of the firstborns of the Gospel age.

“Water, living water, pure water, is a wonderful symbol…water is that which quenches, which satisfies…demand of nature; and so there is also a soul- thirst and a water of life which alone can satisfy it.

“This satisfying water of life can be obtained from no other source than our Redeemer, and all who have received it well know it and can never be sufficiently thankful for it; for in it they have the peace of God which passeth all understanding ruling in their hearts. Instead of thirst for honor amongst men, they have the thirst for fellowship and honor with the heavenly Father and the Redeemer. Instead of a thirst for earthly wealth, their transformed desires now thirst for heavenly treasures. Instead of thirst for sensual pleasures, their desires are transformed so that their chiefest joys and desires are for spiritual pleasures. And all these thirsts are abundantly and continually satisfied through the refreshment of the Word of Truth, and the holy Spirit of the truth – the water of life, which is communicated to us by our Redeemer, and is in each one a perennial living fountain.” (R2574:6; 2575:1)

Eyes can be windows or mirrors of the soul: they often reflect, i.e., give expression to what is in the heart. Evidently, the association, by the “espoused virgin” of her Beloved’s eyes with the rivers of waters, is intended to convey just this thought. One could not for long, look into these wonderful eyes of our Lord, without having created within himself, a thirst – a deep desire for Him, and the things which He has to give – the “waters of life.” (See John 4:10, 13-15)

“Washed with milk…” This is a continuation of the “espoused virgin’s” description of her Beloved’s eyes. Milk, though a perfect food in itself, is more particularly suited for those who are not too strong in themselves –

babes, infants, and also for those who though they be older, are nevertheless ailing and infirmed. Spiritually speaking, we believe, that all of the Lord’s true saints, because of having been born in sin, and “shapen in iniquity” (Psa. 51:5) – with their imperfect bodies and imperfect minds, should fall into this category, where they are in need of the tender, loving care (compassion) of One who would care for them. And, while Jesus was born, “holy, harmless, undefiled, and separate from sinners” (Heb. 7:26), he was, nevertheless privileged by the heavenly Father, to experience through the loss of virtue – vitality (Luke 6:19; 8:46), the infirmities of our fallen nature. Thus he is now a most sympathetic, and loving, High Priest, ever touched with the feeling of our infirmities. (Isa. 53:4, 5, 8, 10; Heb. 4:15) It is in this way, then, that his “eyes” (perception) have been “washed with (the) milk” of compassion and kindness toward all of us.

“…from the record of the Scriptures we understand that the healing of the sick, as performed by our Lord, was not by the superhuman power at his command, but that on the contrary, in healing the sick he expended upon them a part of his own vitality: and consequently, the greater the number healed, the greater was our Lord’s loss of vitality, strength. In proof that this was so, call to mind the record of the poor woman who ‘for twelve years had an issue of blood, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather worse,’ etc. Remember how with faith she pressed close to the Lord, and touched the hem of his garment, saying within herself, ‘If I may touch but his clothes I shall be whole.’ The record is that ‘straightway the fountain of her blood was dried up, and she felt her body that she was healed of that plague. And Jesus, immediately knowing within himself that virtue (vitality) had gone out of him, turned him about in the press, and said, Who touched my clothes? And the disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing, and he said unto her, Daughter thy faith hath made thee whole, go in peace, and be whole of thy plague.’ (Mark 5:25-34)

“Notice also Luke’s account (Luke 6:19) which declares, ‘And the whole multitude sought to touch him; for there went virtue (vitality) out of him, and healed them all.’ This, then, was the sense in which our dear Redeemer took the infirmities of humanity, bearing our sicknesses. And the result of thus day by day giving his own vitality for the healing of others, could be no other than debilitating in its effect upon his own strength, his own vitality. And we are to remember that this work of healing, lavishly expending his vitality, was in connection with his preaching and travels, our Lord’s almost continuous work during the three and a half years of his ministry.” (E124-125)

“…The eyes are the most expressive feature of the countenance; they indicate the attitude and feelings of the heart towards the one on whom they rest more directly and immediately than the voice or the words. The voice may be heard at a distance; but to gather what is expressed by the eye one must be near. And no doubt this applies to the eyes of the Beloved.” (Coates – An Outline on the Song of Songs, page 143)

Undoubtedly, when Solomon’s “fairest among women” in speaking to the daughters of Jerusalem, described his eyes as “fitly set,” she had in mind features of the physical beauty of his countenance. (The Hebrew seems to signify, “sitting in fullness, i.e., fitly placed, and set as a precious stone in the foil of a ring.”) However, while this thought can readily be carried over into the spiritual, we shall have to note that the antitypical “fairest among women” in speaking thusly of her Beloved’s eyes, intends something more significant. She thinks more particularly of what those eyes are set upon. Upon her!

“His eyes are ‘fitly set’ there is no obliquity in them. The eyes of our Beloved are tender and loving when as the Savior, He looks upon us; they are gentle and compassionate when they look upon those who love and are following Him, even though their steps are faltering, and though they tumble sometimes.” (MacIlravy – Christ and His Bride, page 359)

5:13 – In language, perhaps too rhetorical for the daughters of Jerusalem to fully comprehend, Solomon’s “fairest among women” now describes her Beloved’s cheeks, “as a bed of spices, as sweet flowers…” Perhaps she was here, once again referring to the delicate but perfect texture of his skin, which allowed the blush of his blood to show through it, in delightful shades of scarlet. This would probably have been most in evidence when he smiled at her, which smile, like spices and flowers, would radiate fragrance and beauty.

So too, is it with the “smile” (favor) of our Beloved, Jesus, because of the warmth and richness of the life within himself, is able to impart unto the “espoused virgin” sensations of both “fragrance” (spices) and “beauty” (sweet flowers).

“Jesus! the very thought of Thee
With sweetness fills my breast;
But sweeter far Thy face to see,
And in Thy presence rest.”

“His lips like lilies dropping sweet smelling myrrh,” Solomon’s Beloved continues: undoubtedly, having reference to the graciousness with which words flowed out through them.

Nor is it any different with our Beloved bridegroom-to- be. From His lips fell, and still fall, the most gracious words (John 7:46) ever to reach human ears! If the lilies to which they are likened, were white, they speak of His purity and righteousness; if red, then of His love – His matchless love: and if purple, then of His royalty, and that to which He intends one day to raise her, his Beloved, “fairest among women.” (See Appendix “P”) We incline to the thought that they were white: for, we believe, that only because of His own purity and righteousness (white) and His own consecration to the doing of the Father’s will (sweet smelling myrrh), could he say such gracious words as:

“Thy sins are forgiven”  Matt. 9:2;  Luke 5:20; 7:48
“Be thou healed”    John 5:8
“I have prayed for thee”     Luke 22:32; John 17:9
“The Father himself, loveth you” John 16:27

“‘Grace is poured into His lips,’ and when he stood up to read in the synagogue, ‘They marveled at the gracious words which proceeded out of His mouth.’ The officers sent to arrest Him returned, saying, ‘never man spake like this Man.’ No guile was ever found in His mouth. He was given the ‘tongue of the learned, that He might know how to speak a word in season to him that is weary.’ Is it any wonder that they pressed on Him to hear His words, since ‘his lips were like lilies, dropping sweet-smelling myrrh’?” (Watt – Ruth and the Song of Solomon, page 146)

5:14 – Solomon’s Beloved continues her description of him; she remarks that “his hands are as gold rings set with beryl…” (See Appendix “Q”) By this she means to imply that his hands, by the golden rings he wears show forth the authority with which he is endued of his father, to do certain works.

Our Lord Jesus’ hands are in themselves, symbols of the work done or to be done, by Him. He also “wears” the “gold rings” of divine authority vested in Him by His Father, Jehovah God. (John 9:4; 10:25; 17:4) It will be recalled that when Pharaoh exalted Joseph of old, to the premiership of the kingdom of Egypt, that authority was particularly signified in the ring he gave to him. (See Gen. 41:39-42) In this, Joseph became a beautiful type of our Lord Jesus, who, though once rejected by His own brethren (Gen. 37:13, 14, 18 – John 1:11), and cast into the pit (Gen. 37:24 – Matt. 27:58-60), and was in due time exalted, and given a name that is above every name (Gen. 41:40-45 – Phil. 2:9-11; Heb. 1:4), that eventually he might become the blesser of all mankind! (Gen. 22:18 – Matt. 28:18; Rev. 5:12, 13; Gal. 3:8, 16)

“‘His hands gold rings.’ The word ‘rings’ is some- what uncertain in meaning; it is translated ‘folding’ in 1 Kings 6:34. It suggests, I think, the power of His hands to hold, or to enfold, in a divine way what was put in them. What a comfort it is to know that nothing that has been put into the hands of Christ will ever slip out of them. ‘The Father loves the Son, and has given all things to be in his hand’ (John 3:35). The Father has given Him authority over all flesh, that as to all that the Father has given to Him He should give them life eternal. (John 17:2). Every one of His sheep is in His hand, and therefore will never perish. (John 10:28) The future blessing of Israel and of the nations, and all the power of the kingdom, is committed to His hand, and therefore it is as certain to be brought about as if it were now accomplished.” (Coates – An Outline of the Song of Songs, page 151)

“The gold ring signifies authority, and we know when Joseph was exalted, Pharaoh’s ring was put on his hand, for he was placed over all the land of Egypt.…All power has been given to Christ; all judgment has been committed to Him as Son of Man. (John 5:22, 27) He could say to the Father, ‘Thou hast given Him power over all flesh.’ (John 17:2) The right hand of Christ holds the seven churches, and we are…held in that strong hand of His…” (Watt – Ruth and the Song of Solomon, page 147)

Seemingly, when Solomon’s “fairest among women” described his belly, “as bright ivory overlaid with sapphires,” she had reference to the delicate texture of his skin: ivory setting forth its whiteness; sapphires, the blue of the veins showing through it.

We are not too sure that the antitypical “fairest among women” would be describing the outward appearance of her “Solomon’s” belly; in fact, the Hebrew word here rendered “belly” is in Cant. 5:4, rendered “bowels.” Perhaps reference is really to inward emotions! If so, the ivory seemingly would signify their purity and nobility; and the sapphires, their heavenly character. (See Exod. 24:10; Ezek. 1:26)

“…This, no doubt, speaks of the deep feelings of the Lord. It is the same word as ‘bowels’ in verse 4. The spouse had her deep feelings moved then; ‘my bowels yearned for him.’ But HE had deep feelings too, and she is now thinking of them. He could say prophetically, ‘my heart is become like wax; it is melted in the midst of my bowels’ (Psa. 22:14)…He was moved with compassion when He saw the crowds ‘because they were harassed, and cast away as sheep not having a shepherd.’ (Matt. 9:36) He was moved with compassion when he touched the blind man’s eyes. (Matt. 20:34) He had compassion on the crowd when they had stayed with Him three days, and had not anything they could eat. (Mark 8:2) He had compassion on the widow of Nain who was bereft of her only son. (Luke 7:13) The Samaritan – a blessed picture of the Lord – was moved with compassion when he saw the half-dead man. (Luke 10:33) And Jesus could speak, as no other could speak, of the father as being moved with compassion when he saw His lost son arise to return to him. (Luke 15:20) And it is to be noted that in all these instances the word for compassion signifies a yearning of the bowels. And, with the exception of the case of the two blind men, these compassions were unsought by those upon whom they were exercised. They were sovereign in character. This is the true character of compassion; it flows out to need which is realized in the feelings of the One who shows it. What the Lord said and did was the outcome of how He felt things; it was not according to how the people felt them…”(Coates – An Outline of the Song of Songs, pages 154-156)

5:15 – Solomon’s Beloved next describes his legs, saying they are like “pillars of marble set in sockets of gold.” Notice, she does not mention his feet, save perhaps that these may be suggested in the sockets. Sockets are ordinarily not identified with a movable structure; we therefore conclude, it is stability, sturdiness, rather than movement, that she would impress upon the daughters of Jerusalem. It should also be noted how the emphasis throughout her charge has been “whiteness”: his color, “my beloved is white,” (Cant. 5:10); his belly is “bright ivory” (Cant. 5:14); and now, his legs, “like pillars of marble,” (Cant. 5:15); as if to stress the fact that he is in no sense of the word, swarthy.

Surely, such also has been the testimony of the “espoused virgin” to the “daughters of Jerusalem” concerning her “Beloved.” She has ever and always placed emphasis upon the fact of his purity, righteous- ness, and nobility – his separateness from sinners, yea, there in no sense is any tincture of darkness in or about our blessed Lord. The legs “like pillars of marble” we believe, are intended to show the characteristic qualities, inherent in our beloved Lord. He was, as we too are admonished to be, “steadfast, unmovable…” (1 Cor. 15:58); for are we not told that He is (even as His Father is – James 1:17), “the same yesterday, and today, and forever”? (Heb. 13:8) As for the “sockets of gold,” they would indicate Him also, to be “rooted and grounded” in things that are divine – the Love of God. (Eph. 3:17)

“‘His legs, pillars of marble, set upon bases of fine gold.’ This intimates the stability of all that is in Christ. His feet are not mentioned; His movements are not contemplated here but his immovable stability. God has introduced in Christ what is marked by stability, in contrast with all the instability that marked Adam and his race. ‘And He shall be the stability of thy times.’ (Isa. 33:5, 6) It is righteousness which gives stability…

“Christ as the Beloved is the Righteous One, and every promise of God is righteously secured in Him so that it can never be invalidated. The Son of God, Jesus Christ, ‘did not become yea and nay, but yea is in Him.’ There is no uncertainty or instability about Christ, no possibility of anything being overturned or even moved…what is established in Him stands firm eternally. In being brought to that we receive a kingdom that cannot be moved.

“The ‘pillars of marble’ are ‘set upon bases of fine gold.’ All that is in Christ is stable because it is purely of God, and is established upon the foundation of divine righteousness and glory.…God himself, we may say, is the base of all, and all that is of God is so confirmed in Christ that it can never be overthrown by any power of earth or hell. The two pillars for the porch of the temple – Jachin and Boaz – suggest a very similar thought to the ‘pillars of marble.’ Jachin means ‘He will establish’; and Boaz means, ‘In him is strength’.” (Coates – An Outline of the Song of Songs, pages 158-160)

Solomon’s “fairest” having already described his eyes, his cheeks and his lips, now returns to these, and speaks of his countenance, saying it “is as Lebanon, excellent as the cedars.”

5:16 – So too, the antitypical “fairest among women” – the “espoused virgin,” speaks of his countenance; to her, it is the most beautiful ever! Of course, while eyes, cheeks and lips have much to do with the beauty of the countenance, it is what they unitedly express that gives to the countenance, personality! To the “espoused” who has learned to love Him, and is ever seeking to bask in the sunshine of his smiling countenance, He is, the ONE altogether lovely. (Cant. 5:16) And, beholding that glory – the glory of the Lord, she is changed into the same image (how wonderful!) from glory to glory. (2 Cor. 3:18)

Lebanon was a mountain, an elevated place; perhaps the glory of the surrounding terrain, but the glory of Lebanon itself, was undoubtedly its cedars! Jesus, because of His faithfulness to the heavenly Father’s will, was highly exalted (elevated); but His crowning glory was the “crown of life” – immortality – a “portion” as it were, “with the great.” (Isa. 53:12) What is represented in all this glory, the “espoused virgin” beholds in the countenance of her Beloved: it is the glory of the heavenly Father himself. Even while still here in the flesh, Jesus was the revelation of His Father. (John 14:9)

“We see the Lord’s face with the eye of faith, for we have seen our Lord Jesus, who represents the Father, and who declares that whosoever hath seen him hath seen the Father – has enjoyed the best possible revelation of the Father whom no man hath seen…” (R4055:2)

There is a benignity in the smiling countenance of Jesus: and it is beautifully depicted by Lebanon and its stately cedars:

“As the snow water from Lebanon flows down and waters the valley beneath, from Christ alone flows the pure water of life upon fallen humanity. His majesty appeared to those who loved Him, and His glory was revealed to the three disciples as they tarried with Him upon the Mount of Transfiguration. Lebanon symbolizes not only His majesty, but He was pure and white, bright and shining, as the head of Lebanon.” (MacIlravy – Christ and His Bride, page 375)

“…She looks Him all over and says his aspect is like Lebanon. She is not looking at Him in humiliation, but in His beauty, power, and glory. For dignity and greatness, He looks like the cedars.” (Watt – Ruth and the Song of Solomon, page 150)

Solomon’s “fairest” not yet having run out of metaphors, now speaks unto the daughters of Jerusalem, about his palate (mouth), saying it “is most sweet.” She has already suggested this thought when she spoke about his lips, which were “like lilies dropping sweet-smelling myrrh.” (Cant. 5:13)

The antitypical “fairest among women,” before summarizing her description of her “Beloved,” unto the “daughters of Jerusalem,” would draw their attention to yet another feature; she now speaks of his “palate” – (See Appendix “R”) – really the inside of His mouth, an organ identified with both speech and taste! Though the tongue performs similar functions – the palate serves speech in a reflective manner, for it acts something like an echo chamber. This is not true of the lips, though these too, are organs of speech. It is this duality of the palate, as an organ of taste and speech, that we need to consider specifically here. In Cant. 2:3, the Hebrew word chek is rendered “taste” – “his fruit was sweet to my taste” and, the same Hebrew word is identified with speech, and is rendered “mouth” in Prov. 8:7 – “my mouth shall speak truth.” The reverberation or echoing feature of the palate, involving in a sense, both taste and speech, may be recognized in the fact that what our Lord received of Truth from the heavenly Father, He first tasted, and found it to be good and sweet, for Himself, ere He echoed it forth in words of blessing, life and comfort to others. In Deut. 18:18, where, speaking of the Prophet whom the Lord was to raise up for the blessing of all people, Moses declares for Jehovah: I “will put my words in his mouth,” and in John 3:34, we read, “for he whom God hath sent speaketh the words of God.” (See also John 14:24)

“The Spirit has given the appreciation of the Beloved’s ‘lips’ in verse 13, but his ‘mouth’ is spoken of in verse 16. The ‘lips’ and the ‘mouth’ are in very close association, but there is evidently some difference in the spiritual thoughts which they suggest. And a special place is given to His mouth as being the last feature which the spouse mentions. ‘His mouth is most sweet.’ We have connected with His ‘lips’ the perfect expression of grace to sinful and needy men as it is presented in Luke’s Gospel, its fullness being commensurate with the value of the death of Jesus. But his ‘mouth’ suggests an additional thought; it is actually the word ‘palate’; it is more inward than the lips; and it carries with it in several scriptures the idea of tasting. There is something received, the sweetness of which is perceived and enjoyed by the palate. We may see this force of the word clearly in chapter 2:3; ‘His mouth is sweet to my taste.’ ‘Taste’ is the same word as ‘mouth’ in chapter 5:16. I think His ‘mouth’ as spoken of in this way conveys the very precious thought that whatever he communicated to men he had first received and known the sweetness of Himself.…And those who love Him are well assured that the words that were put in His mouth were very sweet to Him. Everything that He communicated to men was first communicated to Him by the Father. He was the first to taste its sweetness…” (Coates – An Outline of the Song of Songs, page 161)

“His mouth and his lips are closely connected, yet there is a distinction. His lips speak of grace. She commenced with his mouth, ‘Let him kiss me with the kisses of his mouth’; now she finishes with his mouth, for she has been made to taste the sweetness of his love. Now she esteems the words of his mouth more than her necessary food.” (Watt – Ruth and the Song of Solomon, page 150)

Solomon’s “fairest” now summarizes her description of her Beloved, declaring, “yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”

This, in substance too, is the testimony that the “espoused virgin” has been giving to the “daughters of Jerusalem” all down through the age, “yea, he is altogether lovely,” and, “This is my beloved, and this is my friend, O daughters of Jerusalem.”

“There is nothing about Him that we would have different; altogether, and to the smallest detail, He is lovely, He is precious, He is our all and in all. To the bride of Christ, there is no loveliness nor beauty in any other; and not in one thing would she have Him changed or different. There is no defect nor spot in Him, there is no blemish in Him, in all things He is delightful.

“It is not when we are following afar off, that we find Jesus Christ ‘altogether lovely’; it is not when we are flirting with the world, nor when we are compromising the Truth of the gospel, that we experience the sweetness of His mouth. It is when we draw close to Him, and follow hard after Him; when we constrain Him to come in and sup with us, and we with Him, that we exclaim: ‘His aspect is like Lebanon, excellent as the cedars. His mouth is most sweet.’ It is when all else has faded away into insignificance, and He alone fills our vision, that we apprehend the sweetness of His love, which can only be revealed to us as we enter into this place of separation.” (MacIlravy – Christ and His Bride, page 378)

“If we are able, as divinely taught, to appreciate the beauty and glory of Christ, as it is presented figuratively and symbolically in this description of Him by the spouse, I am sure we shall be ready to say with her, ‘Yea, he is altogether lovely.’ Each of His features that we can trace is lovely in its perfection, and no feature of perfection is lacking. He is altogether lovely.” (Coates – An Outline of the Song of Songs, page 166)

Evidently, she is now fully restored to the place of grace and favor in His heart. Through her contemplation of Him, she has learned to so love and cherish Him, as to want to do at all times, not as she might be disposed to do because of her moods; but as he might command. If he were now to ask her to open the door of fellowship in her heart, she would no longer hesitate or delay, because of this or that (See Cant. 5:2, 3); but she would be obedient! Thus she has once again become a very close friend to Him and He to her. (John 15:14)

“Finally, she exclaims, ‘This is my beloved, yea, this is my friend.’ Her use now, for the first time, of the word ‘friend’ would seem to be significant…it is the word very generally translated ‘neighbor’; it means one who is near. And as used by the spouse, it seems to suggest that she is now restored to a sense of conscious nearness to Him. She could call Him her Beloved even when she was at ease without Him, but she could hardly have said then that He was her Friend – her near Companion. But now she is consciously near to Him; her affections are fully restored…” (Coates – An Outline of the Song of Songs, page 166)

“She finishes by saying, ‘This is my beloved, and this is my friend.’ He has befriended us in our deep need. He is still our Friend today, the Friend ‘that sticketh closer than a brother.’ If we make friends with the world, we lose His friendship. When we are lonely, tempted, or tried, He is our Friend, tried, unalterable, and unchanging.” (Watt – Ruth and the Song of Solomon, page 150)

I’ve found a friend; O! such a friend!
He loved me ere I knew him;
He drew me with the cords of love,
And thus he bound me to him.
And ’round my heart still closely twine
Those ties which naught can sever,
For I am his and he is mine,
Forever and forever.