SONG OF SONGS 6
The spouse realises afresh ill chapter 6: 2, 3 where His heart is, and where He feeds. She is really back, in her consciousness of things, in the place of being His garden. She is consciously His: “I am my beloved’s”. The “beds of spices” and the “lilies” speak of a spot where all is congenial to His tastes. There is nothing there that He has to correct or reprove; He feeds His flock in conditions marked by harmlessness, simplicity, and irreproachableness (Philippians 2: 15). The heart of the spouse now takes account of what is suitable to His pleasure. This is the normal exercise of saints, as cherishing assembly conditions which are for His joy. All questions of failure are left behind, not through carelessness as to them, but through full spiritual deliverance. The Lord Himself is before the heart, and the consciousness of being His dominates the thoughts, and excludes everything that is unworthy of Him.
The spouse is now in the place and state of overcoming. I suppose that is why He speaks of her in verse 4 as “Terrible as troops with banners”. It is a military figure, and a figure of troops that have not sustained defeat; their banners are flying as completely victorious. He can now recognise her as an overcomer. Each one of us has to find out what we have to overcome. No one can know the grace of God in truth without finding that there are influences, tendencies, feelings and habits that have [p. 169] to be overcome. Spiritual sloth is one of the worst of these enemies: it is the one specially set before us as a warning in this book (chapters 3: 1; 5: 2). If we do not, through grace, overcome these enemies they will overcome us, and we shall be defeated on the field of battle.
It is noticeable that on each occasion when the Beloved describes the beauty of His spouse in detail she has manifested herself to be an overcomer. It is so in chapter 4, and it is also so in chapters 6 - 7. He does not so describe her when she is on her bed, or in a state of slothful ease without Him. It is sad when conditions are present which render it necessary for Him to speak as in Revelation 2 - Revelation 3 Such conditions render overcoming necessary if saints are to be agreeable to Him. But when there is grace and power to overcome, the Lord can speak freely, as He does in chapter 4: 1 - 15, and in chapters 6, 7 of His spouse in her normal beauty. He loves to do so. There may be much spiritual slothfulness even when the walk is orderly, and evil associations are abstained from. The Lord knows all about this even if the brethren do not. In coming together in assembly, if we do not come as having the character of overcomers we shall not be agreeable to the Lord. It should be a continual exercise to us to come together in normal state and conditions, so that there is not only a little for the Lord, but full pleasure for His love. “Gardens” in verse 2 might have application to the various local companies in which the saints are convened. The great point is that He should feed there, and that He should find “beds of spices” and “lilies”.
[p. 170] To His spouse as having the character of an overcomer He speaks freely of His delight in her. He repeats what He had said before in chapter 4, and He now calls particular attention to the fact that she is unique. There is no other to compare with her (verses 8, 9). Nor is them a hint in any of His words of any imperfection in her. We learn from Revelation 2 - Revelation 3 what pleasure He has in the overcomer. The more manifest the general departure, the more distinctive is the pleasure of the Lord in the overcomer. He will not fail to give to such very marked expressions of His approval. May we increasingly desire to be worthy of them!
God is pleased to have many different families of saints; “every family in the heavens and on earth” is named of the Father (Ephesians 3: 15). His sovereignty assigns to each family its place in the system of glory; all have not the same place. The old idea that the church includes all saints from the beginning of time to the end sets aside the distinctiveness of divine working in different dispensations, and the variety which will mark the different families. Though, of course, in all being named of the Father, and all carrying some impression of Christ, there is a holy correspondence and unity throughout all the families, whether heavenly or earthly.
So we find in the scripture now before us that there are queens, concubines, virgins, and daughters, but none of them have the unique place of the spouse. They represent, no doubt, those who stand in some relation to Christ, but they have not the place of His dove, His undefiled one. And if the Lord gives a special place to any company of saints He [p. 171] loves to make it known to them. The remnant in a coming day will have a very special place — I believe the next place to the assembly — in the heart of Christ; and He will have them to know it. The hundred and forty-four thousand who stand with the Lamb on Mount Zion (Revelation 14) correspond with those who are represented by the spouse in the Song of Songs. What a distinctive place they have! They are near enough to heaven to learn its song, and no one else can learn it. They are really in the place of Christ’s undefiled one; they have virgin character. He will have them to know how He regards them; perhaps they will learn it, in part at least, from this very book in Holy Scripture. What an encouragement it will be to the suffering and oppressed remnant to know that they have such a special place in the heart of their Beloved! There may be many other saints — even “without number” — and they may have distinguished places, but they have not the place of the “only one”, “the choice one”.
If this is true of the remnant it is also true in a very special way of the assembly. No company to compare with the assembly has ever been brought into being; she is the choice and unique product of grace. The remnant will never be the body of Christ; they will never be of Him in that peculiar way, though they will have a special place in His affections, and will know and enjoy His company. It will be true of the assembly, as it will be true of the remnant, that other families of redeemed ones will see her worth and beauty, and they will do so with unjealous eyes. They will call her blessed and [p. 172] praise her. Is it nothing to us that we have been brought forth for such a place, for such favour? If it had pleased God to call us and to bless us in some other family of saints, so that we should have had to look upon the assembly as having a more choice portion than our own, it would have been wonderful grace. But what shall we say, or think, of the sovereign love that has called us to be of that assembly which is nearest and dearest to the heart of Christ? A company, too, which has a spiritual beauty beyond compare with any other company of saints? This is wondrous indeed. We ought to be deeply moved by the thought of it. The light of the assembly is a wonderful privilege. It is in Scripture for all saints today, but many have it not in any practical way. To have the light of what the assembly is in a spiritual way is a matter of divine sovereignty; and it is intended to work out a result which will be in a peculiar way for the pleasure of Christ.
If we are to come under the view of others it should be a concern to us to appear as the spouse is viewed in verse 10. “Who is she that looketh forth as the dawn, fair as the moon, clear as the sun, terrible as troops with banners”? What the assembly will be in display she should be morally now. Men talk of “the invisible church”, but she was never intended to be invisible. That she is so is a proof of departure and ruin. The “dawn” of the kingdom day is to be seen in the spouse. Peter speaks of the day dawning and the morning star arising in the hearts of believers (2 Peter 1: 19). If the day has dawned in our hearts it is that we may appear publicly as those who are “sons of day” (1 Thessalonians 5: 4, 5). We [p. 173] are to exhibit features that are morally “of day”, a contrast to all that marks the night. We see that the bride is for display in Revelation 21. Whatever she is as adorned for her Husband does not cover all that she is to be, though of course it comes first. But she is to be seen of myriads, a luminous body, and this she is called to be morally now. Reflecting Christ, and shedding forth the effulgence of God, and seen as overcoming what is of the world, the flesh, and the devil.
The Beloved had seen the spouse in overcoming character in verse 4. But now in verse 10 she has that character in the eyes of those who behold her. She appears publicly in the character of one who has power to overcome all that is hostile. Troops with banners flying have not sustained defeat; they are victorious. If the assembly appeared publicly thus there would not be an “invisible church”. We shall not see a general restoration, but as individuals overcome, and walk together in the recognition of assembly privileges and responsibilities, there will be that which, in a sense, has the character of public witness. I have no doubt that the Lord is working to bring this about. This will come out when we consider verse 13.
The remnant, or the assembly, coming into view according to verse 10, leaves the Beloved free, if we may so say, to survey another and a wider field. This He does in verses 11 and 12. The “garden of nuts” is not the same as the “garden enclosed” of chapter 4: 12. This latter is the spouse, but the “garden of nuts” is a wider sphere to which He will presently lead His spouse. Hence a different word is used for “garden” to distinguish it from the one mentioned in chapter 4. It is more extended, for “the verdure of the valley” is referred to. This corresponds more with the “fields” and “vineyards” of chapter 7: 11, 12, to which the spouse invites Him to come with her. I have no doubt that in its strict interpretation it refers to the Lord as looking to see signs of a spiritual spring-time in Israel. He has the remnant, but His people as a whole are not yielding Him fruit. He goes down to see if there is any promise of fruit; “to see whether the vine budded, whether the pomegranates blossomed”. He has found “precious fruits” in His spouse, but there is another garden which has not yet yielded Him fruit. He goes there to see if there are any movements of life, if there is even a promising sign that fruits will be found later. He looks to see if there are buds or blossoms. If He can find such He knows that there are movements of life; God has wrought for the quickening of Israel, and the fruition of the ancient promises is within sight! He looks to the work of God in His people as that which will provide “chariots” for His movements amongst them. He will not only have the spouse as His “enclosed” garden, but He will in due time have all Israel, and the whole wide sphere of millennial fruitfulness. Psalm 110: 3 speaks of a time when “Thy people shall be willing in the day of thy power, in holy splendour: from the womb of the morning shall come to thee the dew of thy youth”. When the Lord sees signs of spiritual life in Israel, when buds and blossoms appear there, He will know that the time spoken of in Psalm 110: 3 is at hand. His soul will set Him [p. 175] upon the chariots of His willing people. What has been brought about in the remnant will be brought about in Israel generally. The Lord has that in view. He has a speciality of pleasure in His spouse, but He looks for extended movements of God.
We can see the beautiful application of this to the remnant and to Israel, but I think it may be allowable to apply it at the present time. There is what answers to the spouse in Philadelphia — a reserved garden for the Beloved, where He can enjoy spices and fruits. He can say to her, “I have loved thee”; He is complacent there. But He has also a wider sphere of interest, and He looks to see signs of spiritual life there. He has an interest in every movement of spiritual life in Thyatira, and Sardis, and even in Laodicea. He looks round in the wide circle of those who are professedly His people to see if there are willing affections that will provide chariots for Him. There may not be, as yet, such a full result of “precious fruits” and “spices” and “wine”, as He is worthy of, and such as He finds in those who have something of the true features of His spouse. It may be, as yet, only “bud” and “blossom” — a promise of fruit to come. There is that, at least, in all saints who manifest evidences of spiritual life; the Lord is interested in it, He sees in it great possibilities. It will assuredly mature in bridal character presently, but He looks to see it develop now. He counts upon seeing the sure pledge of what will be in that which is manifest now. What joy it is to Him to see a “willing people”! If saints truly love Him, and are “willing”, there are chariots for Him. His movements will be accelerated.
[p. 176] The Christian profession today has not by any means the character of the spouse. But the Lord surveys it to take note of every bud and blossom that may appear. He looks for a “willing” people prepared to move in love for Him. Wherever He finds such preparedness His soul moves Him to ride on the chariots that love has provided for Him. The Lord can do anything with a “willing people”; His movements amongst His people are commensurate with their willingness.
The remembrance of this is important for us all. Perhaps with many of us the “precious fruits” and the “spices” are not very abundant. It may be with us, as yet, only the time of “bud” and “blossom”! But even if it is so, let us remember that there are with us, through grace, great spiritual possibilities. But their coming to present fruition depends on love and willingness. It is love that welcomes the Lord, and furnishes Him with chariots. The state of Christendom today shews how little the Lord is loved, how little willingness there is for Him to have His place and way. Such a state is the opportunity for us to be overcomers. Whatever it may be with others, let it be “the day of his power” with us! May He “ride prosperously” so far as we are concerned! It may be said that many have not light. But if they were “willing” they would get light (John 7: 17); and so shall we, and not only light, but the power of life to walk in it. Are we “willing” to have all the light that God is willing to give us, and to be spiritually formed by it?
Every bit of spiritual vitality that comes under the Lord’s eye is to Him material that will be available [p. 177] in the day of glory. He notes every bit of living interest in Himself and in the Holy Scriptures; He notes every heart-breathing of desire after Him, every awakening thought as to what the assembly is. He says today to every one of us, A willing heart is a chariot for Me. He would have us to be available, not only in the day of glory, but now.
It seems to me that the consideration of this will prepare us to understand the import of verse 13. We got here a remarkable call to the Shulamite to “Return”. It being repeated four times puts great emphasis upon it. “Return, return, O Shulamite; return, return, that we may look upon thee”. It is a call to return into view. She had evidently got out of sight; how or why is not explained here; but the fact is made evident that she is not in view, and she is called in a striking way to return into view. Alas! how faithfully does this portray what has taken place in the history of the church! She was seen publicly carrying the precious features of the spouse in her early days. But she has so largely disappeared from view that men for many centuries have spoken of “the invisible church”. Whatever has happened we may be sure that it was not the Lord’s intent that the church should be invisible. It is intended that she should be seen. “Come here, I will shew thee the bride, the Lamb’s wife” (Revelation 21: 9). She was seen in the past, she will be seen in the future; how is it she is not seen now? It tells a tale of terrible departure.
But the spouse is called here to “Return”. She is to come back into view. Is it not worthy of the Lord to work to bring back into view the original [p. 178] features of the assembly before she is translated? This may be actually brought about in a very small remnant, but if it is brought about the thing is there. It may be only in two or three seeking to walk humbly together in the light of assembly truth and principles, and seeking to be marked by assembly features and characteristics, but the thing is there. A bit of the original, as one has said, and not a mere fag end.
The question is asked, “What would ye look upon in the Shulamite”? and the answer is, “As it were the dance of two camps”. This is another military allusion. The “two camps” are a double witness to overcoming power, so that there can be no question about it. Jacob said, “This is the camp of God” when the angels met him (Genesis 32). “And he called the name of that place Mahanaim”, meaning “two camps”. (It is the same word as in Song of Songs 6: 13.) There it was “Two camps” of angels, as the pledge that God was with Jacob in returning to Bethel. But here it is in the Shulamite that “the dance of two camps” is desired to be seen. “The dance” suggests that every enemy has been so completely routed that nothing remains to be done but to dance in triumph. (See Exodus 15: 20; 1 Samuel 18: 6) The Shulamite is called into view, but it is to be seen as completely victorious. She is to be seen as in the fullest sense an overcomer. The Lord would have us to come into view in that character.
The name “Shulamite” is introduced for the first and only time in this verse. It is the nearest approach to a personal name that is used of the spouse, but when we consider it we find it to be a local designation rather than a name. She is “the Shulamite”; she is of that particular place and locality. I think it is an intimation by the Spirit that overcoming must be always in the locality and conditions where we are found. This comes out clearly in Revelation 2 - Revelation 3. Wherever we may be, in Ephesus, Smyrna, or any other place, it is there that we have to be overcomers. We all feel sorry that we have such weaknesses, such tendencies, as we have. But they are just our opportunity to overcome in the strength of Him who gives us power. Each of us could say, In my locality there are special difficulties, peculiar to the place. Well, these things are just our chance to be overcomers. Never admit for a moment that these things must mean defeat. Think of the resources we have in God, in the Lord Jesus Christ, and in the Holy Spirit! Think of the power of prayerful dependence, the blessed results of abiding in Christ! Be assured that if you walk with God you will surely be able to “praise his name in the dance”. The Lord is calling the saints of the assembly back into the position of victory. If we cannot overcome in the place and circumstances where we are we could not overcome anywhere else.