UNION WITH CHRIST

UNION WITH CHRIST
(3:6—5:1)

Everything is of love and grace. Here she sees her own vanity and that everything comes out of God’s love and grace. Who can count the lessons we learn in God’s love and grace? The number of lessons Christ teaches us in God’s love and grace is unlimited.

God's life is the sole foundation upon which you can express Christ. Outside of God’s life, we have no other ground to stand on.

 

Since the maiden is able to remain quiet for a while and stay with the Lord in her mother’s house and in “the chamber of her that conceived me,” she must have passed her test and learned the lessons she was supposed to learn in the second section. Because of His love, God gives her the grace and the power to learn what He requires of her. We have to realize that with a seeker of the Lord, there is more than one experience of the second section. We may have to experience it a few times or even many times. However, God’s Spirit does not repeat the record of these experiences, even though failures and dealings are unavoidably repetitious. Everything, including failures and dealings, issues from God’s love and is accomplished through God’s grace. We can always find His plans in His love, and we can always find the help in His grace. Therefore, we do not have to compare similar experiences; we just need to realize that she is under God’s love and grace. God’s love is not dead; His grace is working in an aggressive way all the time. In the following section, we see her advance in an unprecedented way. Her life and living are clearly on a higher level than the first section. We do not know who the speaker is in 3:6-11. The words are not spoken by the maiden, nor by the beloved, but by a third party. The Holy Spirit expresses His observation of the maiden through the mouth of a bystander. This shows the result of the repeated lessons that the maiden has learned in her mother’s house and through the dealings in the previous section. (Verse 4 includes her history of learning the experience of remaining quietly in her mother’s house.)

 

God's life is the sole foundation upon which you can express Christ. Outside of God’s life, we have no other ground to stand on.

 

A. The Complete Union (3:6-11)

Verse 6 says, “Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?” “This” is feminine. The maiden gradually leaves the life in the wilderness (the wandering life) behind and enters into full rest. The wilderness is a place of wandering. She gradually comes out of the wilderness and step by step leaves the wandering life behind and enters the Lord’s rest. In the Bible, the wilderness is always in the south and close to Egypt, whereas Canaan is in the north. This is why it says that she comes “up.” Coming up means coming up from the south and leaving Egypt. This is not instantaneous, but a gradual progression, a step-by-step forsaking of the wandering life and of all worldly influences to reach the possession God has given to the believers. She started the wilderness journey in her mother’s house. (All her wilderness experiences came to her through God’s love and grace.) Now she is about to live the heavenly life.

What is she like? She is “like pillars of smoke.” A pillar of smoke comes from fire (Joel 2:30). It refers to the power of the Spirit (cf. Acts 2:3-4, which gives the manifestation of the descending of the Holy Spirit). Smoke is easily dispersed. But this verse speaks of pillars of smoke, which means that she is unshakable. She comes from the wilderness, yet the smoke is in the shape of pillars. This means that she is full of the power of the Holy Spirit. Although human beings are not trustworthy, she has become a pillar. A pillar is something sure and secure (Rev. 3:12; to be a pillar in the temple of God means to go no more out).

“Perfumed.” In order to perfume something, one must first absorb the element and then spread the aroma. She first has to have the inward experience and then the outward expression. On the one hand, she puts on the fragrance of Christ; on the other hand, she spreads this fragrance.

“Myrrh” refers to Christ’s suffering and death. She has perfumed herself with myrrh, which indicates that she has subjectively experienced the cross. She has now passed through the experience of Philippians 3:10.

“Frankincense.” The emphasis is on the fragrance. Myrrh denotes death, whereas frankincense denotes resurrection. Frankincense refers to the Lord’s life, in particular, His prayer life. It also refers to Christ’s virtues, which God considers most fragrant. It is interesting to note that the Lord first lived and then died; whereas we first receive His death and then live His earthly life. Hence, there is first myrrh and then frankincense.

“All powders of the merchant.” “Merchant” is singular here. Together with Matthew 13:45, we can see that the merchant refers to the Lord Jesus. The maiden not only has the myrrh and frankincense, but also everything that comes from the Lord Jesus, that is, everything the Lord can sell. As a merchant He cannot give away anything for free. Hence, she has to obtain everything with a price. (In Matthew 13:45, the Lord is buying; in this verse He is selling.) She has paid a great price to buy everything from the Lord. “Powders” seems to supplement the myrrh and frankincense.

Verses 7 and 8 say, “Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.” The word “fear” in verse 8 can be translated as “warning.” The answer is interesting. The question in verse 6 concerns the maiden, whereas the answer concerns the King.

What does the “bed” refer to? It refers to Solomon’s victory. A bed is something for the night, the time when darkness reigns. There should be no rest when darkness reigns. Yet  Solomon was able to have his bed. The night was not void of warnings, yet he could still have his bed. Hence, this refers to Christ’s victory and how He has overcome the power of darkness.

The enjoyment of our marriage with the Lord is a result of the experience of our union with Him.

 

Around the bed are sixty valiant men, and every one of them has a sword; the swords are upon their thighs, and they are experts in war. They are all valiant men of Israel. All of these expressions mean that the bed of Solomon is ready to deal with the warnings in the night. It can deal with anything that happens and control any kind of situation. In other words, no enemy can shake Solomon from his repose in victory. The valiant men represent Solomon’s poswer. He has the power to deal with all of his enemies. He still has his bed, which means that he is more than a conqueror.

The question concerns the maiden, whereas the answer concerns Solomon. This indicates the oneness between the maiden and Solomon. Whatever is Solomon’s is hers; this is union. The union between the maiden and the victory of Christ speaks of our enjoyment of Christ’s victory over Satan. Moreover, there are many angels today who are ready to fight for the victory of Christ. The victory has been won already; they are just maintaining this victory. He is King already; they are just upholding His victory.

Verses 9 and 10 say, “King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.” This is the second part of the answer. The word “behold” in verse 7 covers verses 9 and 10 also. The word “chariot” is translated “palanquin”. The bed is used by Solomon in the night, whereas the palanquin is used by him in the day. If the bed speaks of his rest, the palanquin must speak of his move. If the bed denotes his dwelling, the palanquin must denote his fellowship. If the bed is toward the enemy, the palanquin must be toward the friend.

We see a palanquin, not a chariot. If it were a chariot, there would be the need for a wheel. But a palanquin is carried by men. We should recall the history of the ark. The ark was not to be drawn by oxen. Rather, it had to be carried by the sons of Kohath. This means that in His move among God’s children, Christ is carried by those who belong to Him.

The palanquin is made of the wood of Lebanon, which is cedar. Wood denotes humanity, whereas the wood of Lebanon denotes uplifted and noble humanity.

“He made the pillars thereof of silver.” This speaks of His redemption. In the objective sense, it means that Christ is carried to others by means of His redemption. In the subjective sense, it means that the work of the cross has to remove all flesh. Only then can we express Christ.

“The bottom thereof of gold.” This speaks of the fact that everything is from God. The divine life is the life we received at the time of regeneration. We come into full participation of this life when we become absolutely one with the cross. God’s life is the unique basis upon which we can express Christ. Outside of God’s life, we have no other ground to stand on.

“The covering of it of purple.” It is purple because He is King, and He must reign. All the government is upon His shoulder. He will receive the kingship and sit as King.

“The midst thereof being paved with love, for the daughters of Jerusalem.” Love is under the feet; it is at the bottom of the palanquin. This means that all the saints love Him.

The question that was posed asked, “Who is this that cometh out of the wilderness?”, and the answer was, “King Solomon made himself a palanquin.” This speaks of the union between the believers and the Lord. The answer first covers Solomon’s position before his enemy. Now it covers his position before his friend. In the first case, it speaks of Solomon’s power; in this case, it speaks of Solomon’s glory. In the first part, we see Solomon’s strength being the maiden’s strength. In this part, we see Solomon’s glory being the maiden’s glory.

The palanquin, the pillars, the bottom of the palanquin, the covering, and the love belong to Solomon and to her. Moreover, Solomon, who is in the midst of all these things, is also hers. These things do not just belong to her; they are the maiden herself. This is a grand union. These two sentences show us the complete union between the maiden and Solomon. This is why the question concerns the maiden, but the answer concerns the King.

Verse 11 says, “Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.” By 3:11 we have a proper relationship of love. Prior to this, the King and the maiden were only friends, but now there is an espousal between them.

The “daughters of Zion” may denote the overcomers. They can identify themselves with others’ experiences. The crown here is not a crown of glory, nor a crown in the millennium. This crown does not denote authority (kingship). It is a crown given by his mother, in addition to the other crowns he has. This crown is given to him for his marriage and is for the joy of his heart. 

There are two kinds of crowns in the New Testament. One denotes glory and authority, and the other denotes joy (1 Thes. 2:19). The crown of Solomon belongs to the second kind. It is a crown of joy. Hence, the crown denotes the person he will marry. The King will gain the maiden in a way that is comparable to gaining a crown; it will give joy to his heart. From this point on, he considers the maiden as a most precious crown, as if she is his boast and glory.

There are different explanations for the word “mother”; none of them is satisfactory. All of the explanations have their basis, but none of them can be linked to a spiritual line. In comparing these explanations, my personal view tends to consider the word “mother” as referring to humanity in general. The father of the Lord Jesus is God, and His fleshly mother is human. This seems to indicate that the Lord Jesus has now secured one from among the human race who can satisfy His heart.

From this point on, there is a marriage relationship between the maiden and the King. The marriage love and joy come only after there is a complete union. The Bible shows that the enjoyment of our marriage with the Lord is a result of the experience of our union with Him.

This is the end of the speaking by the third party.

The amount of consecration you have before God and the degree of the perfection and purity of the consecration determine the amount of power you will have before men.

A sanctifying consecration is the basis of all strength

 

B. The Beauty of the New Creation (4:1-5)

Verses 1 through 5 say, “Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them. Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks. Thy neck is like the tower of David builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men. Thy two breasts are like two young roes that are twins, which feed among the lilies.”

Because of numerous past experiences, the King repeats the words that he said in the past: “Behold, thou art fair, my love; behold, thou art fair.” The King can safely say this to her because she has all these experiences behind her. Since she has passed through the experience of 3:6 and since she has a complete union with the King, she no longer retains the praises for her own use. Therefore, the King can safely praise her.

There are seven items of the King’s praise in this section. These praises show the outward expressions that a person has after he is completely joined to the Lord and after he understands the cross and resurrection. In other words, these praises reveal the condition of a new creation in Christ.

1. Doves’ Eyes—
Signifying Spiritual Insight

The first thing a person has when he advances spiritually is spiritual insight; he can discern spiritual things. The doves’ eyes denote singleness as well as spirituality because the Holy Spirit is likened to a dove. When the eyes are single, there is spiritual insight. But there is a great danger if we lack a veil for our spiritual insight. (The word “locks” in this verse is translated “veils”.) A veil is something that covers. 

Being behind the veils means that even though a person has spiritual insight to discern spiritual matters, he does not allow others to see what he has in himself. One may have the eyes of a dove, but be lacking in veils. It is very easy to give away lightly what one sees. In addition, the eyes that are within the veils are not seen by ordinary men. This means that one’s eyes are veiled from the world. The world does not know that such a one has spiritual insight. To the world, his eyes are just like the eyes of any ordinary man. The believers’ foolishness and mistakes lie in carelessly divulging to the world the things that they have seen through the Holy Spirit. 

We should realize that we will know very little about the power and the work of the Holy Spirit if we do not have spiritual insight. The more Spirit we have, the more we will have doves’ eyes. We cannot be completely isolated from the dove and still have doves’ eyes. All true light comes from the Holy Spirit. Many times, however, this light should be veiled before the world. This is the first point concerning the beauty of the maiden. Rarely do we consider spiritual insight to be something for the Lord’s delight. But we have to see that even our spiritual insight is something for His appreciation.

The natural life of the saints will be shaped by the cross, for the life of the saints is a life defined by the cross.

 

2. Hair—Signifying Consecration and Obedience

Hair is only briefly mentioned in the Bible. With Samson, hair signifies consecration. Keeping his hair signified that he reserved all that he had for God’s use. This is why he was powerful (Judg. 16:17). Our consecration before God determines our power before men. The amount of consecration we have before God and the degree of the perfection and purity of the consecration determine the amount of power we will have before men. A sanctifying consecration is the basis of all strength.

Another significance of hair in the Bible is covering. A woman’s hair and the Nazarite’s hair convey this sense. It means standing in the position of obedience, covering up that which is of man, that which is natural and fleshly, and allowing God to be expressed.

“Thy hair is as a flock of goats, that appear from mount Gilead.” Most goats are white. Mount Gilead is a place with many goats and much grass (Jer. 50:19; Micah 7:14). Goats are used in the Bible as sin offerings. The hair of the maiden is as a flock of goats beside Mount Gilead.

This is a symbol; it means that she is well fed and ready to be offered up as an offering. Where is our consecration and obedience manifested? It is manifested at the place where we receive God’s feeding and food. Both the feeding and the food are for the purpose of consecration. This is where our power lies, and this is where our obedience lies.

The natural life of the saints will be shaped by the cross, for the life of the saints is a life defined by the cross.

3. Teeth—Signifying the Power of Receiving

The teeth are for chewing food. This is not a matter of food itself, but a matter of receiving food. God has shown us in the Bible that He has given us different kinds of food. This verse shows us the power of receiving different kinds of food. Symbolically speaking, the power of receiving does not belong to babes, but to grown-ups, because only grown-ups have teeth.

“Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.” Why does it say “a flock of sheep”? It is because only sheep eat grass. There is something within a person that is of Christ; therefore, one is able to receive God’s food. Only that which matches the Christ within will take in that which comes out of Christ.

In the Bible sheep’s wool denotes the fleshly life, or the fleshly zeal. When a priest entered the Holy of Holies, he was not allowed to wear anything that was made of wool (Ezek. 44:17).

In the Bible the righteousness that Christ gives to us through the Holy Spirit is symbolized by white linen. The natural life of the saints has been removed by the cross. 

Therefore, this verse says that the maiden’s teeth are like a flock that has been shorn. It means that her power of reception is no longer motivated by natural strength. In pursuing after the Lord, in receiving His grace, and in our study of the Bible, we must not exercise fleshly zeal. Exercising our own strength and following our own ways is having teeth that are disapproved of by the Lord. The shorn flock is also washed; it is clean and orderly. The washing signifies that the goal of the maiden’s pursuit is the cleansing.

As a spiritual man, the power of your reception needs to be uniform always.

“Whereof every one bear twins, and none is barren among them.” This means orderliness. It means that the power of reception is uniform throughout (means your ability to receive must be consistent).  Bearing twins and not being barren is receiving in a full way. Our natural teeth are always in pairs. The maiden’s teeth bearing twins means that her receiving power is even and uniform throughout.

4. Lips—Signifying Expression

If teeth signify reception, lips must signify expression. If teeth are for food, lips must be for expressing what has been digested. In the new creation, the Lord cares not only for our insight, our consecration, and our power of receiving, but for our words also.

The outward beauty of the believers comes from an overflow of the Lord’s life.

There are two ways to explain “a thread of scarlet.” (1) It signifies redemption (Josh. 2:21), and (2) authority (Matt. 27:28-29). On the one hand, it is a sign of cleansed lips (Isa. 6:6-7). On the other hand, it signifies that all speakings are under the authority of the King and that the lips are under the control of the King’s rule. It is not like Psalm 12:4, which says, “With our tongue will we prevail; / Our lips are our own: Who is lord over us?” Only lips that have passed through redemption, that are subject to the Lord’s authority, and that do not speak according to one’s own will have a “comely” speech (S.S. 4:3). The teeth are mentioned before the lips because if something wrong is taken in, whatever comes out will surely be wrong.

The principle of a believer’s living is forever one of being within the veil and behind closed doors with Jesus the Lord.

5. The Temples—Signifying Outward Beauty

The “temples” can be translated as “cheeks.” Cheeks are the place where beauty is displayed. All our outward expressions (joy, anger, sorrow, happiness, and so forth) are seen through the cheeks.

“Thy temples are like a piece of a pomegranate within thy locks.” This is not a whole pomegranate, but an open one. In the Bible, the pomegranate signifies the abundance of life. Pomegranates are full of seeds, and every seed is juicy, red, sweet, and beautiful. This means that the outward beauty of the believers comes from an overflow of the Lord’s life. Still, everything must be veiled from the world’s eyes. This is the significance of the pomegranate being within the locks or the veils. In other words, the only One who is aware of our beauty is the Lord. Although we should have a good testimony from those outside, and although our light should shine before men, such acts are not for our exhibition. Our expression is only before the Lord. The principle of a believer’s living is forever one of being within the veil and behind closed doors.

The believer’s strength and deliverance lies in her submission to Christ,

 

6. The Neck—Signifying the Submission of the Will

The neck signifies man’s will. The Bible speaks of those who walk according to their self-will, who are stubborn and proud, as stiff-necked ones (Isa. 3:16). Hence, the neck denotes man’s will under God. The Lord considers the submission of man’s will as the most beautiful thing in man. 

In this verse there are two aspects of a submissive will. First, “thy neck is like the tower.” A tower describes a condition that is opposite to that of a hunchback. Those whose necks are not straight are hunchbacked. In the Bible, hunchbacks are bound by Satan to face the earth all the time (Luke 13:11, 16). The neck being like a tower means that the person is released; there is no bondage of Satan and no love for the world. A tower also means strength. The maiden’s will has been strengthened by God to the point that she no longer loves the world and is no longer affected by Satan. 

Second, “thy neck is like the tower of David.” This is not an ordinary tower, but the tower of David. In addition to the sense of strength and deliverance, we also see that the maiden’s will has been brought into complete submission to David. Her strength lies in her submission to Christ, and her deliverance also lies in her submission to Christ. We should all realize the importance of being taken captive by Christ.

What is the use of this tower? It is “builded for an armory.” This means that spiritual warfare is fought for the purpose of claiming the will. The armory stored within the tower signifies the victory of Christ for the preservation of the believers’ will from the enemy’s usurpation. However, the weapons are not for attack, but for defense. Therefore, only bucklers and shields are mentioned. Bucklers and shields are for protection. “A thousand” means that the number is great. “Mighty men” denotes strength.

In summary, this verse indicates that the maiden is willing to submit completely to David’s will. She is as strong as a tower in carrying out David’s will. She is on guard vigilantly and does not allow the enemy to usurp her submissive will.

The spiritual warfare is fought for the purpose of claiming the will.

 

7. The Two Breasts—
Signifying the Seats of Emotions

Among all our holy sentiments, the most important ones are our faith and love. With these two things we embrace the Lord. In these two things we sense His intimacy, and through these He draws near to us. Faith and love are the unique and combined way by which we are joined to the Lord. Faith and love must be combined; therefore, the two breasts are on the same person.

“Roes” are easily frightened; they are shy and timid, and they are sensitive in their feelings. These are the holy sentiments we have reserved for the Lord; they are not open, but are upheld with much feeling. We should guard them jealously and not deal with them lightly. If we are careless, we will lose them easily.

What kind of roes are they? They are “roes that are twins.” This means that the two roes are born of the same mother and are the same size. This signifies the fact that faith and love have to grow together. No one can be praised for his beauty whose faith is big but whose love is small, or vice versa. If that were the case, the Lord would not consider such a one beautiful. In the New Testament, we see these two matters are spoken of with equal emphasis (Gal. 5:6; 1 Tim. 1:5, 14; Philem. 5). In the spiritual realm there is no such thing as a big faith and a small love, or vice versa. If one is big, the other must be big also, and if one is small, the other must be small also. Either one has both, or he has none, because they are two breasts and two roes born of the same mother.

The two roes “feed among the lilies.” This means that faith and love can only feed and grow in an environment that matches the nature of the life received from God. “Lilies” refer to the care, promises, and purity one receives from God. Faith and love have to be in such an environment before they can be fed. It is possible to find lilies among the thorns, but faith and love will never grow in the world (the thorns). Lilies signify a heavenly realm. Faith and love live in a heavenly realm. Lilies denote purity derived from God; they signify a good conscience.

Faith and Love can only feed and grow in an environment that matches the nature of the life received from God.

Once the conscience is damaged, faith and love will leak away. Faith and love can only grow in the environment of a clean conscience. To “feed among the lilies” is to be in the place where the Lord feeds others (S.S. 2:16). In order for faith and love to grow, they must remain in the place of the Lord’s feeding.