Verse-by-Verse Bible Commentary
Song of Solomon 5:9

Clarke's Commentary

Verse 9. What is thy beloved more than another beloved — This question gives the bride an opportunity to break out into a highly wrought description of the beauty and perfections of her spouse.

Bridgeway Bible Commentary

A dream of frustration (5:2-6:3)

Another dream reflects the girl’s unfulfilled longing as she waits impatiently for her wedding day. She dreams that while she is asleep, her lover has travelled through the night to come to her and now he knocks on her door (2).
Only half awake, the girl is slow to get out of bed and answer the door. She finds it a nuisance, as she has just bathed and got herself dressed for bed (3). Suddenly she realizes what has happened: her lover has come for her! Excitedly she hurries to the door and opens it to welcome him. But she has delayed too long and now he has gone (4-6). She rushes into the streets looking for him, but receives no sympathy from the nightwatchmen. To them a girl in her bedclothes who rushes around the streets at night must be a prostitute, and they treat her harshly (7).
Desperately the frustrated dreamer appeals to the women of Jerusalem to help her find her lover, but the women’s reply is uncooperative. Why is her lover more special than anyone else’s that they should help her find him (8-9)? The girl replies that in appearance, build and personality he surpasses all others (10-16). If he is so wonderful, reply the women, they would like to go with her to meet him (6:1). At this the girl remembers that she has not really lost him, for she has only had a dream. She knows where he is. He is at home on the farm, faithful to her as ever (2-3).

Coffman's Commentaries on the Bible

"What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, Thou that dost so adjure us?"

This verse is an introduction to the paragraph that follows. It was prompted by the maiden's extravagant praise of her absent shepherd lover in the previous lines and her urgent request for their aid in finding him. These words may be paraphrased, "Why don't you tell us what is so special about your lover? If the maiden's lover had been Solomon (which he certainly was not), then she would have said: "He is the richest man on earth; he is the all-powerful king; he has 40,000 horses; all nations pay him tribute; he has the most luxurious harem you ever saw, etc. etc." There's not a word in the maiden's song here that suggests any such things.

The question, asked by "The Daughters of Jerusalem" is apparently that of the women in Solomon's harem (remember that in a dream anything is possible). Whoever they were, the question simply cannot refer to Solomon as the lover they invited the maiden to praise. THOSE WOMEN ALREADY KNEW ALL ABOUT SOLOMON! Here are the words of the bride:

Barnes' Notes on the Whole Bible

Section 5:9–6:3: The bride’s commendation of the beloved. In the allegorical interpretations of Jewish expositors all is here spoken by exiled Israel of the Holy One whose praise she sings “by the waters of Babylon” Psalms 137:1. Christian interpreters apply the description directly to the Incarnate Son, partly in His Eternal Godhead, but chiefly in His risen and glorified Humanity.

Smith's Bible Commentary

Chapter 5

Chapter 5, the bridegroom replies,

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved ( Song of Solomon 5:1 ).

Now the bride responds, and she said,

I sleep, but my heart is awake: it is the voice of my beloved that knocks, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? My beloved put his hand by the hole in the door, and I was moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick with love ( Song of Solomon 5:2-8 ).

And so the daughters of Jerusalem, the chorus now responds and answers her.

What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that you do so charge us? ( Song of Solomon 5:9 )

She charged them, if she finds him, tell him that she's just sick with love. And she answers now concerning her beloved as she describes him.

My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold; his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set: His cheeks are as the bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh: His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires: His legs are like pillars of marble, set in sockets of fine gold: and his countenance is as Lebanon, excellent as the cedars: His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem ( Song of Solomon 5:10-16 ).

As she describes her lover. And thus again, in seeing the allegory of Christ in the church, as Jesus Christ has come to us to be the fairest of ten thousand. As He is become to us the all-together lovely One. And our love for Him. "

Dr. Constable's Expository Notes

We might hear this attitude expressed in these words today: "What is so great about him? Surely you could find someone who would treat you better than he does!"

Dr. Constable's Expository Notes

2. Renewed affection 5:9-16

This pericope contains the most extensive physical description of any character in the Old Testament, namely: Solomon. Of course, it is poetic and so not a completely literal description.

Gill's Exposition of the Whole Bible

What is thy beloved more than [another] beloved, O thou fairest among women?.... The same title Christ gives her, Song of Solomon 1:8; and from whom these daughters seem to have taken it; and, in giving it to her, might be assured they were right, since he, who knew her perfectly well, so calls her; in what sense she was so fair,

Song of Solomon 1:8- :: and this they used, to show their esteem of her, and that they were willing to do all the service they could for her; and what made them so attentive to her charge, and so desirous of knowing her beloved; since they concluded he must be some extraordinary person that one so fair and beautiful as she was should make the object of her love and choice: for this question they put, not in a scornful and disdainful way; nor to shift off any trouble from themselves, through the charge she gave them; nor as altogether ignorant of her beloved, for some knowledge they had, though but small; but as desirous of knowing more of him, and of hearing his excellencies set forth, and especially those which distinguished him from the beloveds of all others: with some, the world, its riches and grandeur, are their beloved; with others, the sinful lusts and pleasures of this life; with others, the praises and applause of men; and with others near and dear relations; and, with all, self: but with a true believer in Christ, he is preferable to them all; to riches, pleasures, honours; to all creatures, and creature enjoyments; and self, in every sense of it, is parted with for him; he is fairer, wiser, and richer, than all others. And this question is repeated by the daughters,

what [is] thy beloved more than [another] beloved? to show their surprise it the charge given them; the suspicion they had of peculiar excellencies in her beloved; and to declare their seriousness and earnestness to know more of Christ; and their importunity to have a speedy answer; and the rather for what follows:

that thou dost so charge us? so awfully and solemnly, so seriously and strictly, with so much warmth and vehemence.

Henry's Complete Commentary on the Bible

      9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?   10 My beloved is white and ruddy, the chiefest among ten thousand.   11 His head is as the most fine gold, his locks are bushy, and black as a raven.   12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.   13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.   14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.   15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.   16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

      Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, Song of Solomon 5:9; Song of Solomon 5:9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: "What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him." (1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?" Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame." Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2 Corinthians 9:2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Romans 11:14. See John 4:10.

      II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him.

      1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (Song of Solomon 5:10; Song of Solomon 5:10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then," (1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair,Acts 7:20; nay, he had no form nor comeliness,Isaiah 53:2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,--white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adam--red earth,--white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him,Philippians 3:8. He is higher than the kings of the earth (Psalms 89:27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Philippians 2:9; Hebrews 1:1-14; Hebrews 4:1-16. He is a standard-bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isaiah 11:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.

      2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Revelation 1:13, c.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1 Corinthians 11:3), and it is promised to the saints that the Almighty shall be their gold (Job 22:25), their defence, their treasure much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily,Colossians 2:9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Daniel 2:38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (Song of Solomon 1:5; Song of Solomon 1:5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Revelation 1:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, Song of Solomon 5:2; Song of Solomon 5:2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which, as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Habakkuk 1:13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Revelation 1:14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honey-comb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, Song of Solomon 5:14; Song of Solomon 5:14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (Song of Solomon 5:4; Song of Solomon 5:4) and is often ascribed to God (as Isaiah 63:15; Jeremiah 31:20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set,Song of Solomon 5:16; Song of Solomon 5:16. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Psalms 68:24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, Song of Solomon 5:16; Song of Solomon 5:16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Psalms 119:103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious.

      3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: "He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?" She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: "This is my beloved, and this is my friend; and therefore wonder not that I thus long after him." See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (John 20:28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of." [2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend." Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with."

Spurgeon's Verse Expositions of the Bible

The Incomparable Bridegroom and His Bride

June 10th, 1886 by C. H. SPURGEON (1834-1892)

"What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?" Song of Song of Solomon 5:9 .

This morning, we had the great privilege of preaching the doctrine of substitution, and of directing the minds of God's people to the solid rook of the meritorious sacrifice of Christ whereon all their hopes of heaven must be built. What we have to say to-night is less doctrinal, and more practical; therefore let us guard ourselves at the outset. If we should, with very much earnestness, urge believers to good works, let nobody suppose that, therefore, we imagine that men are saved by works. Let no one for a moment dream that, in urging the believer to bring forth fruit unto righteousness, we are at all teaching that salvation is the work of man. I have no doubt that all of us who know anything of true religion are of the same opinion as that celebrated Scotch divine, old David Dickson, who was asked, when dying, what was the principal subject on which his thoughts were engaged, and he answered, "I am gathering up all my good works, and all my bad works, tying them into one bundle, and throwing them all alike down at the foot of the cross, and am resting alone upon the finished work of Jesus." It is related of that mighty master in Israel, James Durham, that his experience at the last was very much akin to that of his friend Dickson, for he said, "Notwithstanding all my preaching, and all my spiritual experiences, I do not know that I have anything to hang upon excepting this one sentence spoken by Christ, 'Him that cometh to me I will in no wise cast out.'" "Ah!" replied someone who stood by Mr. Durham at the time, "you might well hazard a thousand souls, if you had them, upon the strength of that one precious text." Having said so much by way of caution, I want to address some earnest words to the people of God upon certain practical truths that arise out of our text; and the first thing I have to say is this, that the daughters of Jerusalem recognized in the spouse an exceeding beauty, which dazzled and charmed them, so that they could not help calling her the "fairest among women." This was not her estimate of herself; for she had said, "I am black, but comely." Nor was it the estimate of her enemies; for they had smitten her, and wounded her. But it was the estimate of fair, candid, and impartial onlookers. I. This leads me to remark, first, that OUR CHARACTER SHOULD GIVE WEIGHT TO OUR PROFESSION OF RELIGION. You will observe that it was in consequence of thinking her the "fairest among women" that they asked the spouse, "What is thy Beloved more than another beloved?" They thought that one so fair might well have her choice of a Bridegroom, that one so lovely herself would be likely to have an eye to loveliness in her Husband, and consequently they considered her judgment to be worth some attention, and they put to her the question why her Beloved was more than another beloved. Take it for granted, dear friends, as a truth which your own observation and experience will make every day more and more clear, that your power to spread religion in the world must mainly depend upon your own personal character, of course, in absolute reliance upon the Holy Spirit. I suppose it is the earnest wish of every Christian to win for Christ some new converts, to bring some fresh province under the dominion of the King of kings. I will tell you how this may be accomplished. Your power to achieve this noble purpose must largely depend upon your own personal consistency. It little availeth what I say if I do the reverse. The world will not care about my testimony with the lip, unless there be also a testimony in my daily life for God, for truth, for holiness, for everything that is honest, lovely, pure, and of good report. There is that in a Christian's character which the world, though it may persecute the man himself, learns to value. It is called consistency, that is, the making of the life stand together, not being one thing in one place and another thing in another, or one thing at one time and quite different on another occasion. It is not consistency to be devout on Sunday and to be dishonest on Monday. It is not consistency to sing the songs of Zion to-day, and to shout the songs of lustful mirth tomorrow. It is not consistency occasionally to wear the yoke of Christ, and yet frequently to make yourself the serf of Satan. But to make your life all of a piece is to make it powerful, and when God the Holy Ghost enables you to do this, then your testimony will tell upon those amongst whom you live. It would be ludicrous, if it were not so sorrowful a thing, to be spoken of even with weeping, that there should be professed Christians who are through inconsistency among the worst enemies of the cross of Christ. I heard, the other day, a story which made me laugh. A poor creature, in a lunatic asylum, had got it into his head that he was some great one, and he addressed a person who was visiting the asylum in the following words: "I am Sir William Wallace; give me some tobacco!" What a ridiculous contrast between his proud assertion and his poor request! Who but a lunatic would have said such a thing? Yet alas! we know people who say, by their actions, if not in words, "I am a Christian, but I will take advantage of you when I can; I am one of the blood-royal of heaven, my life is hid with Christ in God, and my conversation is in heaven, but but I like worldliness, and sensual pleasure, and carnal mirth quite as well as other men!" I say again, that this kind of thing would be superlatively ludicrous if it were not ineffably sorrowful, and it is, anyhow, utterly contemptible. If your life be not all of a piece, the world will soon learn how to estimate your testimony, and will count you to be either a fool or a knave, and perhaps both. But it is not enough to be barely consistent; what the world expects in Christians is real holiness as well as consistency. Holiness is something more than virtue. Virtue is like goodness frozen into ice, hard and cold; but holiness is that same goodness when it is thawed into a clear, running, sparkling stream. Virtue is the best thing that philosophy can produce, but holiness is the true fruit of the gospel of Jesus Christ, and of that alone. There must be about us an unworldliness, a something out of the common and ordinary way, or else, mark you, that uncommon gospel, that heavenly gospel, which we hold, will not seem to be bringing forth its legitimate fruit. If you are just barely honest, and no more, if you are barely moral, and no more, it is of no service that you should try to speak of Christ; the world will not reckon you as the fairest among women, and it will not enquire anything about your Well-beloved. But, brethren and sisters, I feel as if, instead of exhorting you thus, I might better turn to confession myself, and ask you to join me in confessing how far short we come of being anything like the fairest among women as to character. We do hope that we have something Christ-like about us; but oh, how little it is! How many imperfections there are! How much is there of the old Adam, and how little of the new creature in Christ Jesus! Archbishop Usher was once asked to write a treatise upon Sanctification; this he promised to do, but six months rolled away, and the good Archbishop had not written a sentence. He said to a friend, "I have not begun the treatise, yet I cannot confess to a breach of my promise, for, to tell you the truth, I have done my best to write upon the subject; but when I came to look into my own heart, I saw so little of sanctification there, and found that so much which I could have written would have been merely by rote as a parrot might have talked, that I had not the face to write it." Yet, if ever there was a man renowned for holiness, it was Archbishop Usher; if ever there was a saintly man who seemed to be one of the seraphic spirits permitted to stray beyond the companionship of his kind among poor earth-worms here, it was Usher; yet this is the confession that he makes concerning himself! Where, then, shall we hide our diminished heads? I am sure we may all say, with good Mr. Fletcher, of Madeley, who was another bright example of seraphic holiness, that what we want is more grace. He had written a pamphlet on some political matter, and Lord North wrote to know what he could give him in return. His answer was, "I want what your lordship cannot give me, more grace." That is also true of us, we want more grace. It is to be had; and if we had it, and it transformed us into what we should be, oh, what lives of happiness and of holiness we might lead here below, and what mighty workers should we be for our Lord Jesus Christ! How would his dear name be made to sound to the utmost ends of the earth! I fear me it is but a dream; but just conceive that all of you, the members of this church, were made to be truly saintly, saints of the first water, saints who had cast off the sloth of worldliness, and had come out in the full glory of newness of life in Christ Jesus, oh, what a power might this church become in London, and what a power to be felt the wide world over! Let us seek it, let us strive after it, recollecting that it is a truth never to be denied that only in proportion to the sanctity and spirituality of our character will be our influence for good amongst the sons of men. II. Advancing now a step, our second remark will be, that WE SHOULD CHARGE OTHERS CONCERNING CHRIST. "What is thy Beloved more than another beloved, that thou dost so charge us?" The "fairest among women" was asked why she had so spoken: "I charge you, O daughters of Jerusalem, if ye find my Beloved, that ye tell him, that I am sick of love." By this "charge" is meant, I suppose, that the spouse adjured them, and spoke solemnly to them about her Beloved. Christians, be troublesome to the world! O house of Israel, be like a burdensome stone to the world! You are not sent here to be recognized as honorable citizens of this world, to be petted and well-treated. Even Christ himself, the peaceable One, said, "I am come to send fire on the earth; and what will I, if it be already kindled?" What I mean is this, we are not to be quiet about our religion. The world says to us, "Hold your tongue about religion, or at least talk about it at fit times; but do not introduce it at all seasons so as to become a pest and a nuisance." I say again, and you know in what sense I mean it, be a nuisance to the world; be such a man that worldlings will be compelled to feel that there is a Christian in their midst. An officer was walking out of the royal presence on one occasion, when he tripped over his sword. The king said to him, "Your sword is rather a nuisance." "Yes," was the officer's reply, "your majesty's enemies have often said so." May you be a nuisance to the world in that sense, troublesome to the enemies of the King of kings! While your conduct should be courteous, and everything that could be desired as between man and man, yet let your testimony for Christ be given without any flinching and without any mincing of the matter. This afternoon, I was reading a sermon by a certain divine, whose subject of discourse was, why the working-classes do not go to a place of worship, and the preacher seems to have made up his mind that, whatever is preached in this Tabernacle, is especially obnoxious to laboring men and women. The reason he gives why the working-classes do not attend places of worship is that we preach such dreadful doctrines. It is very remarkable that places where these truths are preached are crowded, while places where the opposite things are proclaimed are often empty! It is curious, if the doctrine of the gospel is such a very horrible thing that it drives people away, that at the places where it is preached there are more people than can get in, whereas where some of the modern doctrines are declared, you may see more spiders than people! It is a singular circumstance, certainly, yet one for which we can easily account. A Socinian minister was once asked by one who preached Evangelical truth, "If I, who proclaim doctrines which you say are obnoxious to common reason, have my place full, and you, who preach such pretty, reasonable doctrines, can get nobody to hear you, do you not think it is because the people have an idea that what I teach is true, and that what you preach, though it is very pleasant and palatable, is not true, and therefore they do not care to hear it?" It is not by altering our testimony that we are to hope to win an audience, and it is not by hiding the light of the gospel under a bushel that you or I shall discharge our obligations to our Lord. We must speak up for Christ, and so speak up for Him that men will be moved to ask us the question, "What is thy Beloved more than another beloved, that thou dost so charge us?" I have read that Mr. Kilpin, of Exeter, had every pew in the chapel where he preached sketched out on a plan, and the names of all the occupants of the pews written on it, so that he might pray for every one, and, if possible, speak to everyone. Such a plan might not be practicable in so large a building as this, but it is an excellent method; and if we cannot adopt it, let this place be mapped out in your own mind, and let every believer, wherever he sits, consider that there is a little district allotted to him, and let him seek to have a word of courteous Christian conversation about divine things with all who sit near him. I suggest this as a very excellent mode of beginning to "charge "others about Christ; and then in your daily business, in the workshop, at fit times and seasons, at periods when Christian prudence and Christian zeal would give their voice together, introduce Christ, and begin to talk of him, and hold him up as the great cure-all for human diseases, the great staff and support for human weakness. We shall never see as much blessing as we might until the work of the Church becomes far more general than it is at present. There is something which every believer can do for his Lord. He must be able to tell of what he has tasted and handled of the Word of Life, and if he has not tasted and handled it, then he is not a child of God at all. The best teaching in the world is experimental; nothing wins upon men like personal witnessing, not merely teaching the doctrine as we find it in the Book, but as we have felt it in its living power upon our own hearts. When we begin to tell of its effect upon ourselves, it is wonderful what power there is upon others in that testimony. A person talks to me about a certain medicine, how it is compounded, what it looks like, how many drops must be taken at a dose, and so on. Well, I do not care to hear all that, and I soon forget it; but he tells me that for many months he was bed-ridden, he was in sore distress and in great pain, and like to die; and, looking at him as he stands before me in perfect health, I am delighted with the change, and he says that it was that medicine which restored him. If I am a sick man in the same state as he was, I say to him, "Give me the name and address, for I must try that medicine for myself." I believe that the simple witness of converted boys and girls, converted lads and lasses, especially the witness of converted fathers and mothers and friends beloved, the witness that comes of the grey head that is backed up by years of godly living, has a wonderful power for the spread of the gospel, and we cannot expect that God will give us any very large blessing until the whole of us shall be at work for our Lord. We need not all climb up the pulpit stairs, but each one of us can proclaim Christ according to our ability, and according to the circumstances in which he has placed us. When we shall do that, then we may expect to see "greater things than these." Days that shall make us laugh for very joy of heart, and well nigh make us dance like David did before the ark, will come when all the rank and file of the army, and even those who halt upon their crutches, shall march unanimously against the foe. III. Thirdly, it is important for us to MAKE ALL WHO COME IN CONTACT WITH US FEEL THAT CHRIST JESUS IS FIRST AND FOREMOST WITH US. You perceive that the question of the text is not, "What is thy Beloved that he should be equal to others?" It is, "What is thy Beloved more than another beloved?" The idols of the heathen are all made to stand in the Pantheon face to face, and there is no quarrelling among them; but as soon as you introduce Christ there, they must all go down, or he will not stay. The principle of the toleration of every form of doctrine I mean not, of course, civil toleration, which we hold to be always necessary and right, but I mean mental toleration, the principle of the mental toleration of all forms of doctrine, and all forms and shades of action, is heathenish, for where Christ comes he comes to reign; and when once he enters the soul of a man, it is down, down, down with everything else. There is a text which is often misunderstood. I heard it read thus only last Sunday: "No man can serve two masters." I very much question whether he cannot; I believe he could serve, not only two, but twenty. That is not the meaning of the text; the true reading of it is, "No man can serve two masters." They cannot both be masters; if two of them are equal, then neither of them is really master. It is not possible for the soul to be subject to two master-passions. If a man says, "I love Christ," that is well; but if he says, "I love Christ, and I love money, and I love them both supremely," that man is a liar, for the thing is not possible. There is only one that can be the master-passion; and where Jesus enters the soul, love to him must be the master-passion of the heart. It strikes me that a Christian, living fully up to his privileges, would be such a man as this; if he had, on one side, the opportunity to enjoy pleasure, and, on the other side, a painful opportunity of honoring Christ, he would prefer to honor Christ rather than to enjoy himself. If, on the one hand, there were gain, even lawfully to be had, and on the other hand, Christ could be honored in a way that would bring no monetary gain, the man would prefer the glorifying of his Master to the obtaining of the advantage in cash which was held out to him. And if it comes to this, that by soft speeches he may get himself into good repute, and that by sternly speaking out and rebuking error he may honor his Master but bring much contempt upon himself, if he be a genuine Christian he will always take the latter course. The first question he will ask will be, "How can I most honor my Lord? How can I best glorify him?" It is clear that Christ is not first in every nominal Christian's heart. No, alas! he is not first, and he is not even second, he is very far down in the scale. Look at them, good honest tradespeople, perhaps, but from the first dawn of Monday morning to the putting up of the shutters on Saturday night, what is the main business of their life? It is only, "What shall we eat? or what shall we drink? or wherewithal shall we be clothed?" Now, where is Christ in such a case as that? Look at others; with them the question is, "Where shall I invest such-and-such an amount of spare cash? How shall I best lay by such-and-such a sum? What field shall I buy next? What house shall I add to my estate?" As for the Lord Jesus, he is put off with the cheese-parings and the candle-ends; he gets a little now and then dropped into the offering-box, but it is only a mere trifle compared with what he ought to receive. The man's words are nine hundred and ninety-nine for himself, and perhaps not much more than half a one for Christ; almost all his time goes to the world, and not to his Lord; his whole self goes to himself, and not to the Savior to whom he professes to belong. This is not the case with the truly Christ-like man. With him, Christ is first, Christ is last, Christ is midst, Christ is all in all; and when he speaks about anything connected with Christ, his words come with such a solemn earnestness, that men are impressed with what he says, and they turn round to him, and ask, as the daughters of Jerusalem enquired of the spouse, "What is thy Beloved more than another beloved, that thou dost so charge us?" IV. Our last thought is this; if ever, through the grace of God, we should possess such a character, and bear such a testimony as we have been talking about, so that men shall ask us the question of the text, IT WILL BE WELL FOR US TO BE PREPARED TO ANSWER IT. This is an age in which the world asks many questions, and from some Christians it cannot get an answer. I will say one thing which some of you may not like to hear, perhaps, but I cannot help that. There are some of you who are Baptists; but why? Well, I suppose, because I happen to be one, and you have followed me without carefully studying the teaching of the New Testament upon the question. I fear it is so with some of you, and there are others of you who are Wesleyans, or Independents, or Church people, but the only reason you can give for being so, is that your grandmother, or your mother, happened to be of that denomination. This is an age in which people do not estimate truth as they should do. A good earnest controversy seems to me to be a very healthy thing, because it turns men's attention somewhat more than usual to divine things; but you know how it is, even with many professing Christian people. They think it would be wicked to read a novel; but if it is written upon a religious subject, it is a very proper thing then. There is hardly a weekly newspaper, nowadays, or even a penny magazine, that can live without having a novel in it; and there must be a market for all this rubbish or it would not be supplied so plentifully. Why, sirs, in Puritanic times, men read solid books like John Owen "On the Mortification of Sin"; they studied such works as Richard Gilpin "On Satan's Temptations", or Stephen Charnock on "The Divine Attributes"; but, in these days, people who ought to read these solid books, so as to be able to give a reason for the hope that is in them, are often wasting their time over poor stuff which only addles the brain, and does the soul no good. I would to God that we could again see a race of sturdy believers, who would hold to nothing but what they had tested by the Word of God; who would receive nothing merely because it was taught by their minister, or by their parents, or by any human authority, but who would accept with unquestioning faith everything that is revealed in the Inspired Book. Our motto still should be, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." We want to breed again and oh, may God give us grace to do so! a race of men who shall be rooted and grounded in the faith, and who, when they are asked for a reason for the hope that is in them, shall be able to give it, not with fear and trembling and hesitation, but with holy boldness and determination, because they have tested and tried the matter for themselves. See how the spouse does; she does not pause a minute before she gives her reply. She is asked, "What is thy Beloved more than another beloved?" and she has the answer, as we say, at her fingers' ends, and why was this? Why, because she had it in her heart. So she says, "My Beloved is white and ruddy, the chiefest among ten thousand." She does not say, "Stop a bit, I must read up on that question; I must get myself well-instructed upon it," but it is such a vital point, had one so dear to her, as it touches the person of her Lord, that she answers at once, "Is my Beloved better than any other beloved? Certainly he is, and here are the reasons." She puts them together one after another without a pause, so that the daughters of Jerusalem must have been convinced; and I commend her example to you also, my beloved in Christ Jesus, Do study the Word, that your faith may not stand in the wisdom of men, but in the power of God. I beseech you, if I have taught you anything that is not revealed in the Scriptures, or if you have received anything only as by my authority, give it up until you have tested and tried it by the Word of the Lord. I am not afraid what the result will be, for if in anything I have erred, I pray the Lord to teach me and also to teach you, so that we may grow together in the unity of the Spirit in the bonds of the faith. Do let us all seek to be taught of God; and then, with a holy life added to this divine instruction, and a clear testimony for Jesus Christ constantly borne by us, our witnessing must tell upon the age in which we live. Oh, that the Lord would send us times of true revival once again! Run your finger down the page of history till you come to the Reformation; what was there in Luther, in Calvin, in Zwingle, that they should have been able to shake the world any more than there is in men who are living nowadays? Nothing but this, that they believed what they did believe, and they spoke with an awful earnestness, like men who meant what they said, and straightway there arose a noble race of men, men who felt the power of faith, and lived it out, and the world was made to feel that "there were giants in those days." Then, again, in later times, when the Church had fallen into a fatal slumber, there came the age of Whitefield and Wesley. What was the power of the early Methodists? Why, simply the power of true sincerity combined with holiness! What if I say that it was the power of intruding religion upon men, of forcing men to hear God's voice, of compelling a sleeping world to wake out of its slumbers? As I sat, last week, in the hall of the Free Church Assembly in Edinburgh, just beneath the Castle, I started in my seat, I thought the whole hall was going to fall, for at one o'clock the gun on the Castle was fired from Greenwich by electricity. It startled every one of us, and I noticed that nearly everybody took out his watch to see whether it was right by the gun. I thought to myself, "That is just what the Christian Church ought to do. It ought, at the proper time, to give a loud, clear, thundering testimony for God and for truth, so that every man might examine his own conscience, and get himself put right where he is wrong." Our testimony for Christ ought not to be like the ticking of an ordinary clock, or as sounding brass or a tinkling cymbal, but a mighty booming noise that commands and that demands a hearing. Let our soul be but linked with heaven, let the Spirit of the Lord flash the message along the wires, and our life may be just as accurate and just as startling as that time-gun at Edinburgh. So, when men ask us, "What is thy Beloved more than another beloved, that thou dost so charge us?" we shall have an answer ready for them, which may God bless to them, for Christ's sake! Amen.