The Pulpit Commentary — Song of Songs — Section 170

is it. that the Lord Jesus is so utterly misunderstood by many able and distin"uished men? t.hnt some such class him with impostors or with fanatics? that oth~rs are e1·idently at a loss to explain the hold he has over the heart of humanity? How many distressing representations of the Saviour's character, sayings, and mi.liHtry are to be met with in the writings of even learned and thoughtful men I 'l'he explanation is to be found in a law which governs all our knowledge of persons as distinct from our knowledge of phenomena.. These latter we may study from without, as cool spectators. But no great man is to be comprehended if studied in such a spirit; far less any man of remarkable moral character a.nd influence. He who will not sympathize with such a person must be content to be ignorant of him; for he is only to be known upon a nearer view, a. closer a.cquaintance, and by means of a profound and tender association with him of feeling and of confidence. lI. CHRIST IS, HOWEVER, KNOWN BY THOSE WHO LOVE RIM, AND ARE UPON TERMS OF IKTX:MATE FRIENDSHIP WITH HI!lf. The peasant woman who is, in this Song of Songs, pictured as the beloved of the king, cherished for her husband the warmest affection; he was everything to her----ever in her memory when absent, and ever in her heart. Hence l'he knew him better than others; and those who wished to know of hie character and bis movements did well to inquire of her. In this simple fact we discern the operation of an interesting a.nd va.luable moral principle. 'l'o whom shall we go for an appreciative estimate of the character and the work of Immanuel P We shall go in vain to those among the learned and the critical.who care not for Christ-save :as for an object of speculative, psychological, or historical inquiry. We shall fare better if we appeal to the lowly and the unlearned, if only they are persons who feel their personal indebtedness to Christ, who have "tasted that the Lord is gracious," who have learned by their own personal experience what he can do for those who put their trust in him. It is those who, like Mary, can exclaim, "My Master;" who, like Thomas, can a,ldress him as "My Lord and my God;" who, like Peter, can appeal to him, saying, "Lord, thou knowest all things; thou knowest that I love thee; "-it is such that can tell of the mystery of the Saviour's love, and the gracious wisdom of the Saviour's ways. APPLICATION. These considerations are a rebuke to those who despise the experience and undervalue the testimony of lowly and unlettered disciples of Jesus Christ. .And they point out to all who desire intimate knowledge of Christ, that the true method for tbem to adopt to that end is to yield to him their heart's warmest affection and unresened, ungrudging confidence. By the way of love_ we may come to enjoy clear knowledge, and to give effectual witness.-T. Ver. 4.-The spiritual, beauty of the Ohurch of Ohrist. There is such a study as the resthetics of the soul. Beauty is not wholly mo.terial; it has a spiritual side appreciable by the spiritual sense. There is beauty of character as well as of form- " beauty of holiness," in which the holy delight. In the human countenance may now and again be seen, shining through symmetrical features, the loveliness of high emotion and aspiration. And in the spiritual society of the redeemed, even where churches are lowly, services inartistic, the miuiBtry far from brilliant, the discerning mind may nevertheless often recognize glimpses of moral majesty, or comeliness, or attractive- ness speaking of a Divine favour and a Divine inspiration. L' THE :REALITY AND NATURE OF SPIRITUAL BEAUTY. It is not merely imaginary, like that .. Light that never was on sea or land, The consecration and the poet's dream." Though not physical, it exists, and partakes of the character of moral excellence. It is not discernible by the thoughtless, the insusceptible; it may be passed unnoticed by the haullhty and the worldly. Yet it is observed by the enlightened and morally sensitive• ;uch contemplate it with a satisfaction deeper than that of the artist who gazes ent~anced upon a noble statue or a fascinating picture. II. THE souEcE OF SPIRITUAL BEAUTY. 'fhe Church does not claim to be in possession of such a quality in its own right, to take credit for it as for something due to its owu innate power and goodt1ess. On the contrary, it aclc1:1owledge~ that all llH, vr. 1-13.] THE SONG OF SOLOMON. lilt ... moral excellence is duo to Divine presence and operation. The beauty which ad0rn~ tho Lord's spiritual house is the Lord'e own workmanship, the expression of the Lor,i's ow~ wisdom and love. It is .derived, and it ie reflected-the mirrored image of thPJ purity and benignity which are essentially and for ever his own. It is sustained and developed and perfected by the same grace by which it was originally imparted. The language of the Church's prayer is accordingly, "Let the beauty of the Lord our God be upon us," and the language of the Church's grateful praise, "Not unto us, O Lord, not unto us, but unto thy Name give glory." III. THE IMPRESSIVENESS AND ATTRACTIVENESS OF SPIRITUAL BEAUTY. There are, indeed, unspiritual natures for whom it has no interest an<l uo charm. But it is dear to Christ, who delights in it e,s the reflection of his own excellence. The Kin" desires and greatly delights in the beauty of his spiritual spouse, the Church; to hi~ she is beautiful and comely, fair as the moon, and clear as the sun. And all who share the mind of Christ take pleasure in that which delights him. The purity and unity, the Christ-like compassion and self-sacrifice of God's people, have exercised an attractive power over natures spiritual, awakened, and sensitive. By his living Church the Lord has drawn multitudes unto himself. And thus the beauty of the Church, reflecting the beauty of Christ, is the means of winning souls to the fellowship of immortal love.-T.