Verse-by-Verse Bible Commentary
Song of Solomon 2:17

Clarke's Commentary

Verse 17. Until the day break — Literally, until the day breathe; until the first dawn, which is usually accompanied with the most refreshing breezes.

The shadows flee away — Referring to the evening or setting of the sun, at which all shadows vanish.

The mountains of Bether. — Translated also mountains of division, supposed to mean the mountains of Beth-horon.

There was a place called Bithron, 2 Samuel 2:29, on the other side of Jordan; and as the name signifies PARTITION, it might have had its name from the circumstance of its being divided or separated from Judea by the river Jordan.

With this chapter the second night is supposed to end.

Bridgeway Bible Commentary

2:8-6:3 MEMORIES AND DREAMS

Springtime and night-time (2:8-3:5)

A fresh poem begins with the girl’s recalling the coming of her shepherd-lover across the hills to visit her at her house (8-9). She remembers his words as he invited her to go with him to visit the fields and vineyards, where the dreariness of winter had passed and the new life of spring was bursting out (10-15). But now she is alone again and he is in the fields looking after his sheep. She longs for the day when he will return to her (16-17).
Because she thought constantly about her lover by day, the girl often dreamt about him at night. On one occasion she dreamt that she was walking around the streets of her home town looking for him. When, to her delight, she found him, she immediately took him back to her family home (3:1-4). She adds her reminder that, when two people have such love for each other, it does no good to stir up their feelings further (5).

Coffman's Commentaries on the Bible

THE TRUE LOVERS LIVE HAPPILY IN THEIR OWN ESTATE

"Take us the foxes, the little foxes, That spoil the vineyards; For our vineyards are in blossom. My beloved is mine, and I am his: He feedeth his flock among the lilies. Until the day be cool, and the shadows flee away, Turn, my beloved, and be thou like a roe or a young hart Upon the mountains of Bether."

"Take us the foxes, the little foxes that spoil the vineyard" This is called, "The most enigmatic verse in Song of Solomon."Broadman Bible Commentary (Nashville: Broadman Press, 1972), op. cit., p. 137. Bunn suggested that, "It might be a reference to the young men who pursued her."Ibid., p. 138. Balchin also understood the verse as figurative. "The Shulamite requests that anything that would spoil the vineyard of their lives must be caught and eradicated. Let love be pure and undisturbed."The New Bible Commentary, Revised, p. 582. The imagination of men has been turned completely loose on this verse. Pope tells us of an alleged explanation, as follows: "The marauding foxes refer to the Amalekites who held a grudge against Jacob, and destroyed his birthright."The Anchor Bible Commentary (Garden City, New York: Doubleday and Company, 1972), op. cit., p. 403.

"My beloved is mine, and I am his; he feedeth his flock among the lilies" Anchor Bible cites a number of scholars who find the most explicit sexual meanings in the second clause;Ibid. but all such notions lie utterly beyond the perimeter of what our English text says; and, as stated earlier, our concern is to understand what the text says, not what some imaginative scholar thinks it might mean. As the verse stands, it stresses the marital happiness of the shepherd and his Shulamite lover. Furthermore, we cannot accept the supposition of Redford that the Shulamite, "Was here lovingly thinking of Solomon as a shepherd. She idealizes."The Pulpit Commentary, Vol. 9d, p. 41. It seems to this writer that not even an idiot could have idealized Solomon as a shepherd pasturing his flock all night long, that is, "until the morning breezes blow, and the darkness disappears."Good News Bible on v. 17.

"Until the day be cool and the shadows flee away" See the Good News Bible rendition of this in the above paragraph.

"Turn, my beloved, be thou like a roe, or a young hart" The Good News Bible translates this: "Return, my darling, like a gazelle."Ibid. The picture here is one of marital happiness. Although the shepherd is out all night with the flock, his wife lovingly, awaits and anticipates his return. It seems to this writer that any application of these verses to Solomon is impossible.

"Upon the mountains of Bether" "There was a chain of mountains east of the Jordan river that bore that name";James Waddey, p. 107 -- Waddey gave this as a possible meaning. which says as clearly as language could say it that this happy couple, was at this time, living happily beyond the Jordan river, whither they had fled from the harem. This is what the passage says.

Now we take an excursion into the never, never land of what the scholars say it might mean:

"These `mountains of separation'Waddey's translation is here used an alternate reading in the ASV (footnote). refer to her breasts, and, by metonymy, to her whole person. Comparing Song of Solomon 1:13 and Song of Solomon 4:6 we have similar usage. The Shulamite says, `My beloved is unto me a bundle of myrrh betwixt my breasts'; and Solomon sings, `I will get me to the mountain of myrrh and the hill of frankincense.'"Ibid. In case there is any doubt of what is meant by this, this rendition of Song of Solomon 1:13 will clarify it: "My lover has the scent of myrrh as he lies upon my breasts."From the Good News Bible. This comparison of a woman's breasts to twin mountains is evidently quite old. The American Indians did the same thing when they called the mountains near Jackson Hole, Wyoming, "The Grand Tetons." A recent example of the same thing is near Kokurah, in Japan, where the soldiers of the United States Air Force called a couple of symmetrical mountain peaks, "The Jane Russell Peaks." This writer made a picture of those.

Interpretation: In this chapter, the Shepherd Lover, standing for Jesus Christ, appears to his love trapped in an evil world (Solomon's harem), takes her unto himself and bestows upon her citizenship in the heavenly kingdom. This all stands for the incarnation of Christ, the establishment of his Church, the rescue of his love (all mankind who believe in Him and obey Him), and his ascension to heaven, leaving the bride separated from Himself until the Second Advent. This separation is found in the allegory of the Bether mountains, "the mountains of separation" (Song of Solomon 2:17). Note that the Shepherd is absent from his lover in Song of Solomon 2:16. His Church feels the absence of Christ in heaven.

Barnes' Notes on the Whole Bible

The bride relates to the chorus a visit which the beloved had paid her some time previously in her native home. He on a fair spring morning solicits her company. The bride, immersed in rustic toils, refuses for the present, but confessing her love, bids him return at the cool of day. It is a spring-time of affection which is here described, still earlier than that of the former chapter, a day of pure first-love, in which, on either side, all royal state and circumstance is forgotten or concealed. Hence, perhaps, the annual recitation of the Song of Songs by the synagogue with each return of spring, at the Feast of Passover, and special interpretations of this passage by Hebrew doctors, as referring to the paschal call of Israel out of Egypt, and by Christian fathers, as foreshadowing the evangelic mysteries of Easter - Resurrection and Regeneration. The whole scene has also been thought to represent the communion of a newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion.

Song of Solomon 2:8

Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isaiah 13:4).

Song of Solomon 2:9

Like a roe - Gazelle (compare Proverbs 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2 Samuel 2:18; 1 Chronicles 12:8, princes are compared to “gazelles.”

Wall - The clay-built wall of the house or vineyard of the bride’s family, different from the strong wall of a city or fortress Song of Solomon 5:7; Song of Solomon 8:9-10.

Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Song of Solomon 5:4 note.

Shewing himself - Or, peering. Some, taking the marginal rendering, imagine that the radiant face of the beloved is thus compared to some beautiful flower entangled in the lattice-work which protects the opening of the window, from where he gazes down upon the bride.

Song of Solomon 2:10-13

Arise, my friend, my beautiful one, and come away - The stanza begins and ends with this refrain, in which the bride reports the invitation of the beloved that she should come forth with him into the open champaign, now a scene of verdure and beauty, and at a time of mirth and mutual affection. The season indicated by six signs Song of Solomon 2:11-13 is that of spring after the cessation of the latter rain in the first or paschal month Joel 2:23, i. e., Nisan or Abib, corresponding to the latter part of March and early part of April. Cyril interpreted Song of Solomon 2:11-12 of our Lord’s Resurrection in the spring.

Song of Solomon 2:12

The time of the singing ... - i. e., The song of pairing birds. This is better than the rendering of the ancient versions, “the pruning time is come.”

Song of Solomon 2:13

The vines ... - The vines in blossom give forth fragrance. The fragrance of the vine blossom (“semadar”), which precedes the appearance of “the tender grape,” is very sweet but transient.

Song of Solomon 2:14

The secret places of the stairs - A hidden nook approached by a zig-zag path. The beloved urges the bride to come forth from her rock-girt home.

Song of Solomon 2:15

The bride answers by singing what appears to be a fragment of a vine-dresser’s ballad, insinuating the vineyard duties imposed on her by her brethren Song of Solomon 1:6, which prevent her from joining him. The destructive propensities of foxes or jackals in general are referred to, no grapes existing at the season indicated. Allegorical interpretations make these foxes symbolize “false teachers” (compare Ezekiel 13:4).

Song of Solomon 2:16

Feedeth among the lilies - Pursues his occupation as a shepherd among congenial scenes and objects of gentleness and beauty.

Song of Solomon 2:17

Until the day break - Or, rather, until the day breathe, i. e., until the fresh evening breeze spring up in what is called Genesis 3:8 “the cool” or breathing time of the day.

And the shadows flee - i. e., Lengthen out, and finally lose their outlines with the sinking and departure of the sun (compare Jeremiah 6:4). As the visit of the beloved is most naturally conceived of as taking place in the early morning, and the bride is evidently dismissing him until a later time of day, it seems almost certain that this interpretation is the correct one which makes that time to be evening after sunset. The phrase recurs in Song of Solomon 4:6.

Mountains of Bether - If a definite locality, identical with Bithron, a hilly district on the east side of the Jordan valley 2 Samuel 2:29, not far from Mahanaim (Song of Solomon 6:13 margin). If used in a symbolic sense, mountains of “separation,” dividing for a time the beloved from the bride. This interpretation seems to be the better, though the local reference need not be abandoned.

Smith's Bible Commentary

Chapter 2

I am the rose of Sharon, and the lily of the valleys ( Song of Solomon 2:1 ).

The bridegroom responds.

As the lily among the thorns, so is my love among the daughters ( Song of Solomon 2:2 ).

The bride responds.

As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. Stay me with flagons, comfort me with apples: for I am sick ( Song of Solomon 2:3-5 )

And it probably should be translated "sick with love" because we have a thing of sick of love. We think that, you know, I'm sick of it. But that isn't the meaning here. I'm sick because of it. I'm sick and like I would say I'm smitten of a bad malady or something. Well, I'm sick of love. Love is the cause of my sickness. I'm sick with love. I'm just lovesick, we would say.

His left hand is under my head, his right hand doth embrace me. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please ( Song of Solomon 2:6-7 ).

And then the bride goes on to speak.

The voice of my beloved! behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart: behold, he stands behind our wall, he looks forth at the windows, showing himself through the lattice. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone; the flowers appear on the earth; and the time of the singing of birds is come, and the voice of the turtle is heard in our land; The fig tree putteth forth her green figs, and the vines with the tender grapes give a good smell. Arise, my love, my fair one, and come away. O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is beautiful. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. My beloved is mine, and I am his: and he feeds [his flocks, actually] among the lilies. Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether ( Song of Solomon 2:8-17 ).

She continues to speak. Or sing, actually, because it's a song. "

Dr. Constable's Expository Notes

2. Increased longing 2:8-17

Whereas the setting so far had been Israel, it now shifts to the Shulammite’s home that was evidently in Lebanon (cf. Song of Solomon 4:8; Song of Solomon 4:15).

Dr. Constable's Expository Notes

Even though they faced problems, the Shulammite rejoiced in the security of her beloved’s love and in the assurance that he would take care of his responsibilities to her (Song of Solomon 2:16 b).

Song of Solomon 2:17 probably looks forward to their wedding and to its physical consummation. "Bether" is a transliteration rather than a translation. Since no Bether mountains apparently exist in this part of the Middle East, it seems preferable to translate the Hebrew word (bater) as "cleavage" or "separation." The mountains of cleavage then may be an allusion to the Shulammite’s breasts. Another possibility is that Bether refers to the cleft in the mountains where the deer suddenly appears. [Note: Patterson, p. 57.]

"Contrary to some commentators, the Song does not portray sex as the great and final goal in order to experience true joy. Nor does it suggest that mutual admiration of the lovers, their physical bodies and sensuality, is the source of joy. Rather, the Song directly associates the joy of the heart with the final commitment of marriage. It is only within this commitment that all the joys of the male and female lovers come together, for it is only here that they realize the freedom to express those joys without restraint, knowing that the marriage bond seals their love in a lifetime commitment to each other." [Note: Hess, p. 123.]

Gill's Exposition of the Whole Bible

Until the day break, and the shadows flee away,.... Which may be connected with Song of Solomon 2:16; either with the former part, "my beloved is mine", c. Song of Solomon 2:16 and then the sense is, as long as night and day continue, and God's covenant with both stands sure; so long union to Christ, and covenant interest in him, will abide: or with the latter part, "he feedeth among the lilies until", c. even until his second coming: or with the next clause in this verse,

turn, my beloved and so is a prayer for Christ's speedy coming to her, and continued presence with her, until the day should break: which may be understood either of the Gospel day made by the rising of Christ, the sun of righteousness, at his first coming in the flesh; when the shadows of the ceremonial law disappeared, Christ, the body and substance of them, being come, and the darkness of the Gentile world was scattered, through the light of the Gospel being sent into it: the words may be rendered, "until the day breathe", or "blow" b; and naturalists observe c, that, upon the sun's rising, an air or wind has been excited, and which ceases before the middle of the day, and never lasts so long as that; and on Christ's, the sun of righteousness, arising with healing in his wings, some cool, gentle, and refreshing breezes of divine grace and consolation were raised, which were very desirable and grateful: or this may be understood of Christ's second coming; which will make the great day of the Lord, so often spoken of in Scripture: and which suits as well with the Hebrew text, and the philosophy of it, as the former; for, as the same naturalists d observe, the wind often blows fresh, and fine breezes of air spring up at the setting as well as at the rising of the sun; see Genesis 3:8; and may very well be applied to Christ's second coming, at the evening of the world; which will be a time of refreshing to the saints, and very desirable by them; and though it will be an evening to the world, which will then come to an end, with them there will be no more night of darkness, desertion, affliction, and persecution; the shadows of ignorance, infidelity, doubts, and fears, will be dispersed, and there will be one pure, clear, unbeclouded, and everlasting day; and till then the church prays, as follows:

turn, my beloved; that is, to her; who seemed to be ready to depart from her, or was gone; and therefore she desires he would turn again, and continue with her, until the time was come before mentioned: or, "turn about" e; surround me with thy favour and lovingkindness, and secure me from all enemies, until the glorious and wished for day comes, when I shall be out of fear and danger; or, "embrace me" f; as in Song of Solomon 2:6; during the present dispensation, which was as a night in comparison of the everlasting day;

and be thou like a roe, or a young hart upon the mountains of Bether; the same with Bethel, according to Adrichomius g; where were mountains, woody, set with trees, full of grass and aromatic plants; and so may be the same with the mountains of spices, Song of Solomon 8:14; where the Ethiopic version has Bethel; and so that and the Septuagint version, in an addition to Song of Solomon 2:9; here; see 2 Kings 2:23; unless Bithron is meant, 2 Samuel 2:29; a place in Gilead, beyond Jordan, so called, because it was parted from Judea by the river Jordan: and the words are by some rendered, "the mountains of division or separation" h; which, if referred to Christ's first coming, may regard the ceremonial law, the wall of partition between Jew and Gentile, broke down by Christ, and the two people divided by it, which were reconciled by him; if to his spiritual coming, the same things may be intended by them as on Song of Solomon 2:9; but if to his second coming, the spacious heavens may be meant, in which Christ will appear, and which now interpose and separate from his bodily presence; and therefore the church importunately desires his coming with speed and swiftness, like a roe or a young hart, and be seen in them; see Revelation 22:10.

b עד שיפוח εως ου διαπνευση, Sept. "donec, vel dum spiret", Mercerus, Cocceius; "aspirat", Marckius; "spiraverit", Michaelis. c Plin. Nat. Hist. l. 2. c. 47. Senecae Nat. Quaest. l. 5. c. 8. d lbid. Aristot. Problem. s. 25. c. 4. "Adspirant aurae in noctem", Virgil. Aeneid. 7. v. 8. e סב "circui", Montanus, Sanctius; "circumito"; some in Michaelis. f "Complectere", Marckius. g Theatrum Terrae Sanctae, p. 16. h על הרי בתר "in montibus divisionis", Vatablus, Piscator; "scissionis", Cocceius; "dissectionis", Marckius; "sectionis vel separationis", Michaelis.

Henry's Complete Commentary on the Bible

      14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.   15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.   16 My beloved is mine, and I am his: he feedeth among the lilies.   17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

      Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, Song of Solomon 2:14; Song of Solomon 2:14.

      1. His love is now his dove; David had called the church God's turtle-dove (Psalms 84:19), and so she is here called; a dove for beauty, her wings covered with silver (Psalms 18:13), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.

      2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jeremiah 48:28. Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart,Hosea 7:11.

      3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove (Isaiah 38:14), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities (Ezekiel 7:16) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience (Job 11:15; Job 22:26), to come boldly to the throne of grace, having a great high priest there (Hebrews 4:16), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.

      4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow (Isaiah 38:14); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable,1 Peter 2:5. This does not so much commend our services as God's gracious condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints,Revelation 8:3. "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.

      II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart (Song of Solomon 2:15; Song of Solomon 2:15): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the little ones of Babylon (Psalms 137:9), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes (Luke 13:32); false prophets are foxes, Ezekiel 13:4. Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head (Christ came not to destroy men's lives), but taken, that they may be tamed, or else restrained from doing mischief.

      III. The believing profession which the church makes of her relation to Christ, and the satisfaction she take sin her interest in him and communion with him, Song of Solomon 2:16; Song of Solomon 2:16. He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,

      1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed." Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure--"I receive from his fulness." Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him (2 Corinthians 8:5); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.

      2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.

      IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old-Testament church, that, after the long night of that dark dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in the mean time, to support and comfort her: "Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love." 3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. "Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee."

Spurgeon's Verse Expositions of the Bible

Over the Mountains

by C. H. SPURGEON (1834-1892)

"My Beloved is mine, and I am His: He feeds among the lilies. Until the day breaks, and the shadows flee away; turn, my Beloved, and be like a roe or a young hart upon the mountains of Bether." Solomon's Song of Solomon 2:16-17 .

It may be that there are saints who are always at their best, and are happy enough never to lose the light of their Father's countenance. I am not sure that there are such persons, for those believers with whom I have been most intimate, have had a varied experience; and those whom I have known, who have boasted of their constant perfectness, have not been the most reliable of individuals. I hope there is a spiritual region attainable where there are no clouds to hide the Sun of our soul; but I cannot speak with positiveness, for I have not traversed that happy land. Every year of my life has had a winter as well as a summer, and every day has had its night. I have seen both clear shining days, and heavy rains, and felt both warm breezes and fierce winds. Speaking for the many of my brethren, I confess that though the substance be in us, as in the teil-tree and the oak, yet at times we do lose our leaves, and the sap within us does not flow with equal vigor at all seasons. We have our downs as well as our ups, our valleys as well as our hills. We are not always rejoicing; we are sometimes in heaviness through manifold trials. Alas! we are grieved to confess that our fellowship with the Well-beloved is not always that of rapturous delight; but rather, at times we have to seek Him, and cry, "Oh, that I knew where I might find Him!" This appears to me to have been in a measure the condition of the spouse when she cried, "Until the day break, and the shadows flee away, turn, my Beloved."

I. These words teach us, first, that COMMUNION WITH CHRIST MAY BE BROKEN. The spouse had lost the company of her Bridegroom: conscious communion with Him was gone, though she loved her Lord, and sighed for Him. In her loneliness she was sorrowful; but she had by no means ceased to love Him, for she calls Him her Beloved, and speaks as one who felt no doubt upon that point. Love to the Lord Jesus may be quite as true, and perhaps quite as strong, when we sit in darkness, as well as when we walk in the light. No, she had not lost her assurance of His love to her, and of their mutual interest in one another; for she says, "My Beloved is mine, and I am His;" and yet she adds, "Turn, my Beloved." The condition of our graces does not always coincide with the state of our joys. We may be rich in faith and love, and yet have so low a view of ourselves as to be much depressed. It is plain, from this Sacred Canticle, that the spouse may love and be loved by Christ, may be confident in her Lord, and be fully assured of her possession of Him, and yet there may for the present time, be mountains between her and Him. Yes, we may even be far advanced in the divine life, and yet be exiled for a while from conscious fellowship with Jesus. There are dark nights for spiritual men as well as for spiritual babes; and the strong know that the sun is hidden quite as well as do the sick and the feeble. Do not, therefore, condemn yourself, my brother, because a cloud is over you; do not cast away your confidence; but the rather let faith burn up in the midst of the gloom, and let your love resolve to come to your Lord again whatever may be the barriers which divide you from Him. When Jesus is absent from a true heir of heaven, SORROW will ensue. The healthier our condition, the sooner will that absence be perceived, and the more deeply will it be lamented. This sorrow is described in the text as DARKNESS- this is implied in the expression, "Until the day break." Until Christ appears, no day has dawned for us. We dwell in midnight darkness; the stars of the promises, and the moon of our experience yield no light of comfort until our Lord, like the sun, arises and ends the night. We must have Christ with us, or we are in the night: we grope like blind men for the wall, and wander in dismay. The spouse also speaks of SHADOWS. "Until the day break, and the shadows flee away." Shadows are multiplied by the departure of the sun, and these are apt to distress the timid believer. We are not afraid of real enemies when Jesus is with us; but when He is absent from us, we tremble at even a shadow. How sweet is that song, "Yes, though I walk through the valley of the shadow of death, I will fear no evil: for You are with me; Your rod and Your staff comfort me!" But we change our note when midnight is now come, and Jesus is not with us: then we populate the night with terrors: demons, hobgoblins, and things that never existed except in our imagination, are apt to swarm about us; and we are in fear where no fear really exists. THE SPOUSE'S WORST TROUBLE WAS THAT THE BACK OF HER BELOVED WAS TURNED TO HER, and so she cried, "Turn, my Beloved." When His face is towards her, she suns herself in His love; but if the light of His countenance is withdrawn, she is sorely troubled. Our Lord turns His face from His people, though He never turns His heart from His people. He may even close His eyes in sleep when the vessel is tossed by the tempest, but His heart is awake all the while. Still, it is pain enough to have grieved Him in any degree: it cuts us to the quick to think that we have wounded His tender heart. He is jealous, but never without cause. If He turns His back upon us for a while, He has doubtless a more than sufficient reason. He would not walk contrary to us if we had not walked contrary to Him. Ah, this is sad work! The presence of the Lord with us, makes this life the preface to the celestial life; but His absence leaves us pining and fainting, neither does any comfort remain in the land of our banishment. The Scriptures and the ordinances, private devotions and public worship- all are as sun-dials, -all are most excellent when the sun shines, but of small avail in the dark. O Lord Jesus, nothing can compensate us for Your loss! Draw near to Your beloved yet again, for without You our night will never end.

"See! I repent, and vex my soul, That I should leave You so! Where will those vile affections roll That let my Savior go?"

When communion with Christ is broken, in all true hearts there is a strong desire to win it back again. The man who has known the joy of communion with Christ, if he loses that nearness, will never be content until it is restored. Have you ever entertained the Prince Emmanuel? Is He gone elsewhere? Your chamber will be dreary until He comes back again. "Give me Christ or else I die," is the cry of every person that has lost the dear companionship of Jesus. We do not part with such heavenly delights without many a pang. It is not with us a matter of "maybe He will return, and we hope He will;" but it must be, or we faint and die. We cannot live without Him; and this is a cheering sign; for the soul that cannot live without Him, shall not live without Him: He comes speedily where life and death hang on His coming. If you must have Christ, you shall have Him. This is just how the matter stands: we must drink of this well or die of thirst; we must feed upon Jesus, or our spirit will famish.

II. We will now advance a step, and say that WHEN COMMUNION WITH CHRIST IS BROKEN, THERE ARE GREAT DIFFICULTIES IN THE WAY OF ITS RENEWAL. It is much easier to go down hill than to climb to the same height again. It is far easier to lose joy in God, than to find the lost jewel. The spouse speaks of "MOUNTAINS" dividing her from her Beloved: she means that the DIFFICULTIES were great. They were not little hills, but mountains, that closed up her way. Mountains of remembered sin, Alps of backsliding, dread ranges of forgetfulness, ingratitude, worldliness, coldness in prayer, frivolity, pride and unbelief. Ah me, I cannot teach you all the dark geography of this sad experience! Giant walls rose before the spouse like the towering steeps of Lebanon. How could she come to her Beloved? The dividing difficulties were MANY as well as great. She does not speak of "a mountain", but of "mountains": Alps rose on Alps, wall after wall. She was distressed to think that in so short a time, so much could come between her and Him of whom she sang just now, "His left hand is under my head, and His right hand does embrace me." Alas, how we multiply these mountains of Bether with a sad rapidity! Our Lord is jealous, and we give Him far too much reason for hiding His face. A fault, which seemed so small at the time we committed it, is seen in the light of its own consequences, and then it grows and swells until it towers aloft, and hides the face of the Beloved. Then has our sun gone down, and fear whispers, "Will His light ever return? Will it ever be daybreak? Will the shadows ever flee away?" It is easy to grieve away the heavenly sunlight, but ah, how hard to clear the skies, and regain the unclouded brightness! Perhaps the worst thought of all to the spouse was the dread that the dividing barrier might be PERMANENT. It was high, but it might dissolve; the walls were many, but they might fall. But alas, these barriers were 'mountains', and mountains stand fast for ages! She felt like the Psalmist, when he cried, "My sin is ever before me." The pain of our Lord's absence becomes intolerable when we fear that we are hopelessly shut out from Him. A night one can bear, hoping for the morning; but what if the day should never break? And you and I, if we have wandered away from Christ, and feel that there are ranges of immovable mountains between Him and us- we will feel sick at heart. We try to pray, but devotion dies on our lips. We attempt to approach the Lord at the communion table, but we feel more like Judas than John. At such times we have felt that we would give our eyes once more to behold the Bridegroom's face, and to know that He delights in us as in happier days. Still there stand the awful mountains- black, threatening, impassable; and in the far-off land, the Life of our life is away, and grieved. So the spouse seems to have come to the conclusion that THE DIFFICULTIES IN HER WAY WERE INSURMOUNTABLE IN HER OWN POWER. She does not even think of herself being able to go over the mountains to her Beloved, but she cries, "Until the day break, and the shadows flee away, turn, my Beloved, and be like a roe or a young hart upon the mountains of Bether." She will not try to climb the mountains, she knows she cannot: if they had been less high, she might have attempted it; but their summits reach to heaven. If they had been less craggy or difficult, she might have tried to scale them; but these mountains are terrible, and no foot may stand upon their treacherous crags. Oh, the mercy of utter self-despair! I love to see a soul driven into that close corner, and forced therefore to look to God alone. The end of the creature is the beginning of the Creator. Where the sinner ends, the Savior begins. If the mountains can be climbed, we shall have to climb them; but if they are quite impassable, then the soul cries out with the prophet, "Oh, that You would rend the heavens, that You would come down, that the mountains might flow down at Your presence..." Our souls are lame, they cannot move to Christ, and we turn our strong desires to Him, and fix our hopes alone upon Him. Will He not remember us in love, and fly to us as He did to His servant of old when He rode upon a cherub, and did fly, yes, He did fly upon the wings of the wind!

III. Here arises THAT PRAYER OF THE TEXT WHICH FULLY MEETS THE CASE. "Turn, my Beloved, and be like a roe or a young hart upon the mountains of division." Jesus can come to us, when we cannot go to Him. The roe and the young hart, or, as you may read it, the gazelle and the ibex, live among the crags of the mountains, and leap across the abyss with amazing agility. For swiftness and sure-footedness they are unrivalled. The sacred poet said, "He makes my feet like deer's feet, and sets me upon my high places," alluding to the feet of those creatures which are so fitted to stand securely on the mountain sides. Our blessed Lord is called, in the title of the twenty-second Psalm, "the Deer of the morning"; and the spouse in this golden Canticle sings, "My Beloved is like a roe or a young hart; behold He comes, leaping upon the mountains, skipping upon the hills." Here I would remind you that this prayer is one that we may fairly offer, because it is the way of Christ to come to us when our coming to Him is impossible. "How?" do you say. I answer that of old He did this; for we remember "His great love with which He loved us even when we were dead in trespasses and in sins." His FIRST COMING into the world in human form-- was it not because man could never come to God until God had come to him? I hear of no tears, or prayers, or entreaties after God on the part of our first parents; but the offended Lord spontaneously gave the promise that the Seed of the woman should bruise the serpent's head. Our Lord's coming into the world was unbought, unsought and unthought of- he came altogether of His own free will, delighting to redeem.

"With pitying eyes, the Prince of grace Beheld our helpless grief; He saw, and oh, amazing love! He ran to our relief."

His incarnation was a type of the way in which He comes to us by His Spirit. He saw us cast out, polluted, shameful, perishing- and as He passed by, His tender lips said, "Live!" In us is fulfilled that word, "I was found by them that did not seek Me." We were too averse to His holiness, too much in bondage to sin, to ever have returned to Him if He had not first turned to us. What do you think? Did He come to us when we were His enemies, and will He not visit us now that we are His friends? Did He come to us when we were dead sinners, and will He not hear us now that we are weeping saints? If Christ's coming to the earth was after this manner, and if His coming to each one of us was after this style, we may well hope that now He will come to us in like fashion-- like the dew which refreshes the grass, and does not wait for man, neither tarries for the sons of men. Besides, He is coming again in person, in the LAST DAY, and mountains of sin, and error, and idolatry, and superstition, and oppression stand in the way of His kingdom-- but He will surely come and overturn them, until He shall reign over all! He will come in the last days, I say, though He must leap over these mountains to do it- and because of that I am sure we may comfortably conclude that He will draw near to us who mourn His absence so bitterly. Then let us bow our heads a moment, and silently present to His most excellent Majesty the petition of our text: "Turn, my Beloved, and be like a roe or a young hart upon the mountains of division." Our text gives us sweet assurance that our Lord is at home with those difficulties which are quite insurmountable by us. Just as the roe or the young hart knows the passes of the mountains, and the stepping-places among the rugged rocks, and is void of all fear among the ravines and the precipices-- so does our Lord know the heights and depths, the torrents and the caverns of our sin and sorrow. He carried the whole of our transgressions, and so became aware of the tremendous load of our guilt. He is also quite at home with the infirmities of our nature-- He knew temptation in the wilderness, heartbreak in the garden, and desertion on the cross. He is quite at home with pain and weakness, for "Himself took our infirmities, and bore our sicknesses." He is at home with despondency, for He was "a Man of sorrows, and acquainted with grief." He is at home even with death, for He gave up His spirit, and passed through the sepulchre to resurrection. O yawning gulfs and frowning steeps of woe and despair- our Beloved, like hind or hart, has traversed your glooms! O my Lord, You know all that divides me from You; and You know also that I am far too feeble to climb these dividing mountains, so that I may come to You; therefore, I beg You, come over the mountains to meet my longing spirit! You know each yawning gulf and slippery steep, but none of these can keep You back-- hasten to me, Your servant, Your beloved, and let me again live in Your presence. It is easy, too, for Christ to come over the mountains for our relief. It is easy for the gazelle to cross the mountains- it is made for that end. Just so is it easy for Jesus, for to this purpose was He ordained from of old that He might come to man in his worst estate, and bring with Him the Father's love. What is it that separates us from Christ? Is it a sense of sin? You have been pardoned once, and Jesus can renew most vividly a sense of full forgiveness. But you say, "Alas! I have sinned again: fresh guilt alarms me." He can remove it in an instant, for the fountain appointed for that purpose is still opened, and is still so full. It is easy for the dear lips of redeeming love to put away the child's offences, since He has already obtained pardon for the criminal's iniquities. If with His heart's blood He won our pardon from our Judge, he can easily enough bring us the forgiveness of our Father. Oh, yes, it is easy enough for Christ to say again, "Your sins are forgiven." You say, "But I feel so unfit, so unable to enjoy communion with Him." He that healed all manner of bodily diseases can heal with a word your spiritual infirmities. Remember the man whose ankle-bones received strength, so that he ran and leaped! And remember her who was sick with a fever, and was healed at once, and arose, and ministered unto her Lord! "My grace is sufficient for you; for My strength is made perfect in weakness." Still you say, "But I have such afflictions, such troubles, such sorrows, that I am weighted down, and cannot rise into joyful fellowship with Christ." Yes, but Jesus can make every burden light, and cause each yoke to be easy. Your trials can be made to AID your heavenward course instead of hindering it. I know all about those heavy weights, and I perceive that you cannot lift them- but skillful engineers can adapt ropes and pulleys in such a way that heavy weights lift other weights. The Lord Jesus is great at 'gracious' machinery, and He has the are of causing a weight of tribulation to lift from us a load of spiritual deadness, so that we ascend by that which, like a millstone, threatened to sink us down. What else hinders Him from coming to us? I am sure that, if it were a sheer impossibility, the Lord Jesus could remove it, for things impossible with men are possible with God. But someone objects, "I am so unworthy of Christ. I can understand eminent saints and beloved disciples being greatly loved by Him- but I am a worm, and no man; utterly below such condescension by Him." So you say? Don't you know that the worthiness of Christ covers your unworthiness, and He has become for us wisdom from God-- that is, our righteousness, holiness, and redemption? In Christ, the Father does not think so worthless of you, as you think of yourself-- you are not worthy to be called His child, but He does call you His child, and reckons you to be among His jewels. Listen, and you shall hear Him say, "Since you were precious in My sight, you have been honorable, and I have loved you..." Thus, then, there remains nothing which Jesus cannot overleap if He resolves to come to you, and re-establish your broken fellowship.

To CONCLUDE, our Lord can do all of this INSTANTANEOUSLY. As in the twinkling of an eye, the dead shall be raised incorruptible; so in a moment can our dead affections rise to fullness of delight. He can say to this mountain, "Be removed from here, and be cast into the midst of the sea," and it shall be done. In the sacred emblems now upon this supper table, Jesus is already among us. FAITH cries, "He has come!" Like John the Baptist, she gazes intently on Him, and cries, "Behold the Lamb of God!" At this table Jesus feeds us with His body and His blood. His physical presence we do not have, but His real spiritual presence we can perceive. He has come here. He looks forth at these windows, I mean this bread and wine; showing Himself through the lattices of this instructive and endearing ordinance. He speaks. He says, "The winter is past, the rain is over and gone." And so it is; we feel it to be so- a heavenly springtime warms our frozen hearts. Like the spouse, we wonderingly cry, "Before ever I was aware, my soul made me like the chariots of Amminadib." Now in happy fellowship we see the Beloved, and hear His voice-- our heart burns; our affections glow; we are happy, restful, brimming over with delight. The King has brought us into his banqueting-house, and His banner over us is love. It is good to be here! Friends, we must now go our ways. A voice says, "Arise, let us go from here." O Lord of our hearts, go with us! Home will not be home without You. Life will not be life without You. Heaven itself would not be heaven if You were absent. Abide with us. The world grows dark, the twilight of time draws on. Abide with us, for it is toward evening. Our years increase, and we near the night when dews fall cold and chill. A great future is all about us, the splendors of the last age are coming down; and while we wait in solemn, awe-struck expectation, our heart continually cries within herself, "Until the day breaks, and the shadows flee away, turn, my Beloved, and be like a roe or a young hart upon the mountains of division."

"Hasten, Lord! the promised hour; Come in glory and in power; While Your foes are unsubdued; Nature sighs to be renewed. Time has nearly reached its sum, All things with Your bride say 'Come;' Jesus, whom all worlds adore, Come and reign for evermore!

Spurgeon's Verse Expositions of the Bible

Darkness Before the Dawn

August 1st, 1886 by C. H. SPURGEON (1834-1892)

"Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether." SONG OF Song of Solomon 2:17 .

The spouse sings, "Until the day break, and the shadows flee away," so that the beloved of the Lord may be in the dark. It may be night with her who has a place in the heart of the Well-beloved. A child of God, who is a child of light, may be for a while in darkness; first, darkness comparatively, as compared with the light he has some times enjoyed, for days are not always equally bright. Some days are bright with a clear sunshine, other days may be overcast. So the child of God may one day walk, with full assurance of faith, in close fellowship with the Father and with his Son Jesus Christ; and at another time he may be questioning his interest in the covenant of grace, and may be rather sighing than singing, rather mourning than rejoicing. The child of God may be, then, in comparative darkness. Yes, and he may be in positive darkness. It may be very black with him, and he may be obliged to cry, "I see no signs of returning day." Sometimes, neither sun nor moon appears for a long season to cheer the believer in the dark. This may arise partly through sickness of body. There are sicknesses of the body which in a very peculiar way touch the soul; exquisite pain may yet be attended with great brightness and joy, but there are certain other illnesses which influence us in another way. Terrible depressions come over us; we walk in darkness, and see no light. I should not like to guess how heavy a true heart may sometimes become; there is a needs-be that we be in heaviness through manifold trials. There is not only a needs-be for the trials, but also for the heaviness which comes out of them. It is not always that a man can gather himself together, and defy the fierce blasts, and walk through fire and through water with heavenly equanimity. No, brethren, "a wounded spirit who can bear?" and that wounded spirit may be the portion of some of the very fairest of the sons of God; indeed, the Lord has some weakly, sickly sons who, nevertheless, are the very pick of his family. It is not always the strong ones by whom he sets the most store; but, sometimes, those that seem to be driven into a corner, whose days are spent in mourning, are among the most precious in his sight. Yes, the darkness of the child of God may be comparative darkness, and it may to a great extent be positive darkness. But yet it can only be temporary darkness. The same text which suggests night promises dawn: "Until the day break, and the shadows flee away," says the song of the spouse. Perhaps no text is more frequently upon my lips than is this one; I do not think that any passage of Scripture more often recurs to my heart when I am alone, for just now I feel that there is a gathering gloom over the church and over the world. It seems as if night were coming on, and such a night as makes one sigh and cry, "Until the day break, and the shadows flee away." I am going to speak upon three things which are in our text. The first will be, our prospect. We have a prospect that the day will break, and the shadows flee away. Secondly, our posture "until the day break, and the shadows flee away." Thirdly, our petition: "Turn, my Beloved, and be thou like a roe or a young hart upon the mountains of division." We are content to wait if he will come to us; if gladdened with his presence, the night shall seem short, and we can well endure all that it brings. Let the prayer of our text be put up by any of you who are waiting in the darkness, and may it be speedily answered in your happy experience! I. First of all, let us consider OUR PROSPECT. Our prospect is, that the day will break, and that the shadows will flee away. We may read this passage in many ways, and apply it to different cases. Think, first, of the child of God, who is full of doubt. He is afraid that, after all, his supposed conversion was not a true one, and that he has proved it to be false by his own misbehaviour. He is afraid, I scarcely know of what, for so many fears crowd in upon him. He is crying to God to remove his doubts, and to let him once again

"Read his title clear To mansions in the skies."

His eyes are looking toward the cross, and somehow, he has a hope, if not quite a persuasion, that he will find light in Christ, where so many others have found it. I would encourage that hope till it becomes a firm conviction and a full expectation. The day will break for you, dear mourner, the shadows will yet flee away. While I say that, I feel able to speak with great confidence, for my eye, as it looks round on this congregation, detects many brethren and sisters with whom I have conversed in the cloudy and dark day. We have prayed together, dear friends, have we not? I have repeated in your hearing those precious promises which are the pillows of our hope; yet, at the time, it seemed as if you would never be cheered or comforted. Friends who lived with you grieved much to see you so sad; they could not understand how such as you who have lived so scrupulously as you believed to be right, should, nevertheless, come into sadness and despondency. Well, you have come out of that state, have you not? I can almost catch the bright expression in your eye as you flash back the response, "It is so, sir; we can sing among the loudest now, we can leap as a hart, and the tongue that once was dumb can now sing praises unto the Lord who delivered us." The reason of this great change is that you did still cling to Christ even when it seemed to be no use to cling. You had a venturesome faith; when it seemed a risky thing even to believe, you did believe, and you kept on believing, and now the day has dawned for you, and the shadows have fled away. Well, so shall it be to all who are in like case if they will but trust in the Lord, and stay themselves upon our God. Though they walk in darkness, and see no light, yet by-and-by the day shall break for them also. This expression is equally applicable when we come into some personal sorrow not exactly of a spiritual kind. I know that God's children are not long without tribulation. As long as the wheat is on the threshing-floor, it must expect to feel the flail. Perhaps you have had a bereavement, or you may have had losses in business, or crosses in your family, or you have been sorely afflicted in your own body, and now you are crying to God for deliverance out of your temporal trouble. That deliverance will surely come. "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." "I have been young," said David, "and now am old; yet have I not seen the righteous forsaken." The Lord will yet light your candle, and surround your path with brightness. Only patiently hope and quietly wait, and you shall yet see the salvation of the Lord. "Many are the afflictions of the righteous." Hark that; you know that part of the verse is true, and so is the rest of it: "but the Lord delivereth him out of them all." Clutch at that, for it is equally true. "In the world ye shall have tribulation." You know that is true. "Be of good cheer," says Christ, "I have overcome the world." Therefore, expect that you also will overcome it through your conquering Lord. Yes, in the darkest of all human sorrows, there is the glad prospect that the day will break, and the shadows will flee away. This is the case again, I believe, on a grander scale with reference to the depression of religion at the present time. Some of us are obliged to go sorrowing when we look upon the state of the church and the world. We are not accustomed to take gloomy views of things, but we cannot help grieving over what we see. More and more it forces itself upon us that the old-fashioned gospel is being either neglected or trampled in the dust. The old spirit, the old fire that once burned in the midst of the saints of God, is there still, but it burns very low at present. We want I cannot say how much we want a revival of pure and undefiled religion in this our day. Will it come? Why should it not come? If we long for it, if we pray for it, if we believe for it, if we work for it, and prepare for it, it will certainly come. The day will break, and the shadows will flee away. The mockers think that they have buried our Lord Jesus Christ. So, perhaps, they have; but he will have a resurrection. The cry is, "Who will roll us away the stone?" The stone shall be rolled away, and he, even the Christ in whom our fathers trusted, the Christ of Luther and of Calvin, of Whitefield and of Wesley, that same Christ shall be among us yet in the fullness and the glory of his power by the working of the Holy Ghost upon the hearts of myriads of men. Let us never despair; but, on the contrary, let us brush the tears from our eyes, and begin to look for the light of the mowing, for "the morning cometh," and the day will break, and the shadows will flee away. Let me encourage any friends who have been laboring for Christ in any district which has seemed strikingly barren, where the stones of the field have seemed to break the ploughshare. Still believe on, beloved; that soil which appears most unfruitful will perhaps repay us after a while with a hundred-fold harvest. The prospect may be dark; perhaps, dear friends, it is to be darker yet with us. We may have worked, and seemed to work in vain; possibly the vanity of all our working is yet to appear still more; but for all that, "the morning cometh." "They that sow in tears shall reap in joy." We must not be in the least afraid even in the densest darkness; but, on the contrary, look for the coming blessing. I believe that this is to be the case also in this whole world. It is still the time of darkness, it is still the hour of shadows. I am no prophet, nor the son of a prophet, and I cannot foretell what is yet to happen in the earth; it may be that the darkness will deepen still more, and that the shadows will multiply and increase; but the Lord will come. When he went up from Olivet, he sent two of his angels down to say, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." He is surely coming; and though the date of his return is hidden from our sight, all the signs of the times look as if he might come very speedily. I was reading, the other day, what old Master William Bridge says on this subject: "If our Lord is coming at midnight, he certainly will come very soon, for it cannot be darker than it now is." That was written two hundred years ago, but our Lord has not come yet, and I might say much the same as Master Bridge did. Do not doubt as to Christ's coming because it is delayed. A person lies dying, and the report concerning him is, "Well, it does not look as if he could live many hours." You call again, and they say, "Well, he still survives, but it seems as if he would scarcely get through the night." Do you go away and say, "Oh, he will not die; for I have expected, for several days, to hear that he has passed away"? Oh, no! but each time you hear the report, you feel, "Well, it is so much nearer the end." And so is our Master's coming; it is getting nearer every hour, so let us keep on expecting it. That glorious advent shall end our weary waiting days, it shall end our conflicts with infidelity and priestcraft, it shall put an end to all our futile endeavors; and when the great Shepherd shall appear in his glory, then shall every faithful under-shepherd and all his flock appear with him, and then shall the day break, and the shadows flee away. As to the shadows fleeing; what are those shadows that are to fly at his approach? The types and shadows of the ceremonial law were all finished when Christ appeared the first time; but many shadows still remain, the shadows of our doubts, the grim mysterious shadows of our fears, the shadows of sin, so black, so dense, the shadows of abounding unbelief, ten thousand shadows. When he cometh, these shall all flee away; and with them shall go heaven and earth, the heaven and earth that now are, for what are these but shadows? All things that are unsubstantial shall pass away when he appeareth; when the day breaks, then shall everything but that which is eternal and invisible pass away. We are glad that it shall be so; and we pray that soon the day may break, and the shadows flee away. This, then, is our prospect. II. Now I want to occupy a few minutes of your time in considering OUR POSTURE "until the day break, and the shadows flee away." We are here, like soldiers on guard, waiting for the dawn. It is night, and the night is deepening; how shall we occupy ourselves until the day break, and the shadows flee away? Well, first, we will wait in the darkness with patient endurance as long as God appoints it. Whatever of shadow is yet to come, whatever of cold damp air and dews of the night is yet to fall upon us, we will bear it. Soldiers of the cross, you must not wish to avoid these shadows; he who has called you to this service knew that it would be night time, and he called you to night duty; and being put upon the night watch, keep at your post. It is not for any of us to say, "We will desert because it is so dark." Has not the thought sometimes grossed your mind, "I am not succeeding; I will run away"? Have you not often felt, like Jonah, that you would go to Tarshish that you might escape from delivering your Master's message? Oh, do not so! The day will break, and the shadows flee away; and until then, watch through the night, and fear not the shadows. Play the man, remembering through what a sevenfold night your Master passed, when, in Gethsemane, he endured even to a bloody sweat for you. When, on the gross, even his mid-day was midnight, what must have been the darkness over his spirit? He bore it; then bear you it. Let no thought of fear pass over your mind; or, if it does, let not your heart be troubled, but rise above your fear until the day break, and the shadows flee away. Be of good courage, soldiers of Christ, and still wait on in patient endurance. What next are we to do until the day break? Why, let there be hopeful watching. Keep your eyes towards the East, and look for the first grey sign of the coming morning. "Watch!" Oh, how little is done of this kind of work! We scarcely watch as we ought against the devil; but how little do we watch for the coming of our Master! Look for every sign of his appearing, and be ever listening for the sound of his chariot wheels. Keep the candle burning in the window, to let him see that you are awake; keep the door on the latch, that when he cometh you may quickly open unto him. Hopefully watch until the day break, and the shadows flee away. Then, further, dear friends, while we maintain patient endurance and hopeful watching, let us give each other mutual encouragement. Men who have been shipwrecked will give each other a hand, and say, "Brother, mayhap we shall escape after all." Now that it is midnight all around, let every Christian give his fellow-soldier a grip of his hand. Courage, brothers; the Lord has not forgotten us. We are in the dark, and cannot see him; but he can see us, and he knows all about us, and maybe he will come, walking on the stormy waters in the middle watch of the night when our little bark seems ready to be sunk beneath the waves by the boisterous wind. I seem just now as though I were a soldier in this great guard-room, and as if we were sitting in these shadows, and perhaps in the darkness, and seemed very much dispirited; and I would say to you my comrades, "Come, brothers, let us cheer up. The Lord hath appeared to one and another of us. He hath given to some of us the light of his countenance, and he is coming back to welcome us all unto himself. Let us not be dismayed; our glorious Leader forgets not the weakest and feeblest of us, neither is any part of the battle-field beyond the reach of the great Captain's eye. He sees which way the struggle is going, and he has innumerable reserves, which he will bring up at the right time. I seem to hear the music of his horse's hoofs even now. He is coming who shall turn the scale in the worst moment of the conflict, for the battle is the Lord's, and he will deliver the enemy into our hand. Let no man's heart fail him because of yonder Goliath; the God who has raised up men to slay the lion and the bear, will yet find a David and a smooth stone to kill this mighty giant. Wherefore, brothers, be of good courage." What further should we do in the dark? Well, one of the best things to do in the dark is to stand still and keep our place. "Until the day break and the shadows flee away," let us keep our place, and firmly maintain our position. A brother who sat at the back of me, twenty years ago, dropped in again recently to hear me preach; and he said to me, after the service, that he had been back in America, and come over here again after twenty years, and he added, "It is the same old story, Spurgeon, as when I was here before; you are sticking to the same old gospel" I replied, "Yes, and if you will come in twenty years' time, if God spares me, I shall still be sticking to the same old gospel, for I have nailed my colors to the mast, and I do not mean to have anything to do with this new-fangled progressive theology." To me, the gospel came to perfection long ago in the person of the Lord Jesus Christ, and it can never go beyond that perfection. We preach nothing but that gospel which has saved our own souls, and saved the souls of the myriads who have gone to their eternal rest, and we do not intend preaching anything else until somebody can find us something better, and that will not be to-morrow, nor the day after, nor as long as the world stands. It is dark, very dark, so we just stop where we are, in steadfast confidence in the Lord who has placed us where we are. We are not going to plunge on in a reckless manner, we mean to look before we leap; and as it is too dark to look, we will not leap, but will just abide here hard by the cross, battling with every adversary of the truth as long as we have a right hand to move in the name of the Almighty God, "until the day break, and the shadows flee away." What else ought we to do? Keep up a careful separateness from the works of darkness that are going on all around us. If it seems dark to you, gather up your skirts, and gird up your loins. The more sin abounds in the world, the more ought the Church of God to seek after the strictest holiness. If ever there was an age that wanted back again the sternest form of Puritanism, it is this age. If ever there was a time when we needed the old original stamp of Methodists, we need them now, a people separated unto God, a people that have nothing to do but to please God and to save souls, a people that will not in any way bow themselves to the fashions of the time. For my part, I would like to see a George Fox come back among us, ay, Quaker as he was, to bear such a testimony as he did bear in the power of the Spirit of God against the evils of his time. God make us to feel that now, in the dark, we cannot be even as lenient as we might have been in brighter days towards the sin that surrounds us! Are any of you tempted into "society" so-called, and into the ways of that society? Every now and then, those who read the papers get some little idea of what is going on in "society." The stench that comes from "society" tells us what it must be like, and makes us wish to keep clear of it. The awful revelations that were once before made, which caused us to be sick with shame and sorrow, might be made again; for there is just the same foulness and filthiness beneath the surface of the supposed greater decency. O Christian people, if you could but know, as the most of you ought not to know, how bad this world is, you would not begin to talk about its wonderful improvements, or to question the doctrine of human depravity. We are going on, according to some teachers, by "evolution" into something; if I might prognosticate what it is, I should say that it is into devils that many men are being evolved. They are going down, down, down, save where eternal grace is begetting in the heart of men a higher and better and nobler nature, which must bear its protest against the ignorance or hypocrisy which this day talks about the improvements of our civilization, and the progress that we are making towards God. "Until the day break, and the shadows flee away," keep yourselves to your Lord, and hear you this voice sounding through the darkness, the voice of a wisdom that sees more than you see, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, said the Lord Almighty." "Until the day break, and the shadows flee away," lift your hands to heaven, and pledge yourselves to walk a separated pilgrim life, until he cometh before whose face heaven and earth shall flee away. III. Now I close by noticing OUR PETITION: "Until the day break, and the shadows flee away, turn, my Beloved, and be thou like a roe or a young hart upon the mountains of Bether." I am not going to preach upon that part of our text, but only just to urge you to turn it into prayer. We have to wait, brothers and sisters; we have to wait in the darkness, cheered here and there with the light from a golden lamp that glows with the light of God. The world lieth in darkness, but we are of God, little children, therefore this must be our prayer to our Well-beloved, "Come unto us." "Turn to me, O my Beloved, for thou hast turned away from me, or from thy Church. Turn again, I beseech thee. Pardon my lukewarmness, forgive my indifference. Turn to me again, my Beloved. O thou Husband of my soul, if I have grieved thee, and thou hast hidden thy face from me, turn again unto me! Smile thou, for then shall the day break, and the shadows flee away. Come to me, my Lord, visit me once again." Put up that prayer, beloved. The prayer of the spouse is in this poetic form: "Come over the mountains of division." As we look out into the darkness, what little light there is appears to reveal to us Alp upon Alp, mountain upon mountain, and our Beloved seems divided from us by all these hills. Now our prayer is, that he would come over the top of them; we cannot go over the top of them to him, but he can come over the top; of them to us, if he think fit to do so. Like the hinds' feet, this blessed Hind of the morning can come skipping over the hills with utmost speed to visit and to deliver us. Make this your prayer, Great Master, sweetly-beloved One, come over the mountains of division, and come quickly, like a roe or a young hart. Come easily, come unexpectedly; as roes and harts let no man know when they will come, so come thou unto me." I wish that, even while we are sitting here, our Divine Lord would come to our spirits with all his ravishing charms, so that we might cry, "Or ever I was aware, my soul made me like the chariots of Ammi-nadib." Have you never felt an influence steal over you which has lifted you out of yourself, and made you go as on burning wheels with axles hot with speed, where before you had been sluggish and dull? Our Well-beloved can come and visit us, all on a sudden, without any trouble to himself. It cost him his life's blood to come to earth to save us; it will cost him nothing to come just now to bless us. Remember what he has already done; for, having done so much, he will not deny you the lesser blessing of coming to you. Are you saved by his grace? Then do not think that he will refuse you fellowship with himself. Pray for it now. Before we come to the communion table, pray for it, and while you are sitting there, let this be your cry, "Come to me, my Beloved, over the hills of division; come as a roe or a young hart;" and he will come to you. Put up your prayer in the sweet words we sang just now,

"When wilt thou come unto me, Lord? O come, my Lord most dear! Come near, come nearer, nearer still, I'm blest when thou art near.

"When wilt thou come unto me, Lord? Until thou dost appear, I count each moment for a day, Each minute for a year."

Oh, that this might be one of those happy seasons when you shall not be fed by the preacher's talk, but by the Master revealing himself to you! May God graciously grant it! I may be addressing some who long to find the Savior. This morning, I got, from a friend who came in to see me, an illustration which I will give to you. He told me and oh, how he made my heart rejoice! that, six years ago, he was, so the apostle says, "going about to establish his own righteousness." He is a man of reputation, and when a friend sent him some of my sermons to read, he thought to himself, "What do I want these sermons for? I am as good so any man can be." But he did read them, and the friend asked him, "Have you read those sermons of Mr. Spurgeon's that I sent you?" "Yes," he replied, "I have; but I have got no good out of them." "Why not?" "Why," he said, "he has spoiled me; he has dashed my hopes to the ground, he has taken away my comfort and my joy; I thought myself as good as anybody living, and he has made me feel as if I were rotten right through." "Oh!" said his friend, "that medicine is working well, you must take some more of it." But the more of the sermons he read, the more unhappy he became, the more he saw the hollowness of all his former hopes; and he came into a great darkness, and the day did not break, and the shadows did not flee away. But, on a sudden, he was brought out into the light. As he told me the story, this morning, his eyes were wet, and so were mine. This is how the Lord led him into peace; I wish the telling of it might bring the same blessing to some of you. He said, "I went with my friend to fish for salmon in Loch Awe. I threw a fly, and as I threw it, a fish leaped up, and took it in a moment." "There," said the friend to him, "that is what you have to do with Christ, what that fish did with your fly. I am sure I do not know whether the fly took the fish, or the fish took the fly; it was both, the bait took the fish, and the fish took the bait. Do just so with Christ, and do not ask any questions. Leap up at him, take him in, lay hold of him." The man did so, and at once he was saved; I wish that somebody else would do the came. I never ask you to answer the question whether it is Christ who takes you or you who take Christ, for both things will happen at the same moment. Will you have him? Will you have him? If you will have him, he has you. If you are willing to have Christ, Christ has already made you willing in the day of his power. Throw yourself upon Christ, as the salmon opened his mouth, and took in the bait; so do you take Christ into your very soul. Writing to the Romans, Paul says, "The word is nigh thee, even in thy mouth." What is the thing to do with that which is in your mouth when you want to keep it? Why, swallow it, of course! Do so with Christ, let him go right down into your soul I put him into your mouth, as it were, while I am preaching. Accept him, receive him, and he is yours directly. Then shall the day break, and the shadows flee away, and your Beloved shall have come to you over the mountains of division, never to leave you again, but to abide with you for ever. God bless you! Amen.