Section 513
I. Here is a solemn charge given not to "stir up nor awake the love,"
Or "this love," the well-known love,[3564] "till he, or she please;" which I have observed may be understood, either as the church's charge to these persons not to disturb Christ, in whose company she now was; or else, as Christ's charge to them, not to awake the church, who was now sleeping in his arms; and both these senses being pressed with such reasons as have been before observed, I shall consider the words both ways: and then if we consider them as the church's charge, not to disturb Christ her love, they will lead us to observe, 1. That Christ is the object of the church's love, and of all true believers; there is none in heaven or on earth, that has so great a share in their love as he has; they love hint with all their hearts and souls, and above all things else whatever; and that so sincerely and unfeignedly, that they can appeal, with Peter, to the searcher of hearts, and say, "Lord, thou knowest all things, thou knowest that I love thee;" which arises from the discoveries of Christ's love to them, and the views which they have of his loveliness; and is still more and more increased, by having nearer communion, and more intimacy and acquaintance with him. 2. That Christ sleeps and takes his rest among his church and people; this is manifest from her carefulness not to have him stirred up and awaked; the Lord is sometimes said to sleep, and not to awake, when he does not arise to deliver his people from danger, or out of the hands of their enemies (see Psalm 35:22, 23, 44:22, 23); and sometimes when he grants his presence to them and communion with them, as here: the church is Christ's resting-place, where he "rests in his love" towards his people, grants his presence to them, converses with them, and "lies all night betwixt their breasts." 3. That Christ may be disturbed, and raised up from hence by the sins of his people; their vexatious contentions one with another, their unfriendly and ungrateful carriage to him, often provoke him to remove from them; they grieve his spirit, and cause him to hide his face, which is no ways for their honor or comfort. 4. That believers should be very careful that they do not provoke Christ to depart from them; and therefore should watch against the very first motions of sin, and "abstain from all appearance of it;" for sinful thoughts, as well as sinful actions, are an abomination to him, and lead on to the commission of them; and it is the desire of believers, under the influences and by the assistance of the Spirit of grace, so to do; which shews that communion with Christ is highly valued by them, and what they would not have by any means interrupted. 5. That communion which souls have with Christ, is entirely at his pleasure; they cannot have it, when and as long as they please, but when and as long as he pleases; for "when he giveth quietness, who then can make trouble? so when he hideth his face, who then can behold him?" as Elihu says (Job 34:29). The discoveries of Christ's love and grace to his people; the grants of his presence to them, and communion with them, as much depend upon his sovereign will and pleasure, as the first actings of his grace towards and upon sinners do: he may withdraw from his people without any provocation, as he sometimes does; for he is a God that "hideth his face from the house of Jacob;" and is not obliged to give any reason for it, but his own sovereign will; though he always designs their good, and his own glory by it; yet he is oftener caused to arise, and remove from them, through their carnality, lukewarmness, ingratitude and unbelief.
But if we consider the words as the charge of Christ to the daughters of Jerusalem, not to disturb the church, then we may observe, 1. That the church is Christ's love; she is frequently called so by him in this Song, as in chapters 1:9, 15 and 2:10 and in other places: she has the greatest share in his affections, as he has in hers, and has given the fullest proofs of his love to her; which put it beyond all dispute, that she is the object of it, and will always continue so, notwithstanding all her failings and infirmities. 2. That the church sleeps and takes her rest in Christ's arms; there is a sleepiness or drowsiness which attends God's children, that is a sinful one; when they fold their own arms together, and do not lie in Christ's; in this frame was the church, chapters 3:1 and 5:2, but this here is a rest which Christ gives, a sleep which he brings his into, when he puts under his everlasting arms, and embraces them in his bosom; for "so he giveth his beloved sleep," (Psalm 127:2). 3. That Christ values the company and conversation of his children: these are "the excellent in the earth, in whom is all his delight;" he loves to see their persons, and hear their voice; the actings of their grace upon him are exceeding delightful to him, and therefore would not have them be disturbed, hence it can never be a work well-pleasing to Christ, for any to sadden the hearts, lessen the joys, and weaken the faith of God's children. 4. That Christ would not have his church's peace disturbed; though it oftentimes is by "quarrelsome and contentious persons," who are always uneasy themselves, and endeavor to make others so; by "carnal professors, whose lives and conversations are wounding and grieving to pious souls;" by "errors and heresies," which, "springing up" in churches, trouble some, and defile others; and often by "inward corruptions," those domestic enemies, which are of all the worst and most afflicting; as well as by Satan, that unwearied enemy, who, though he cannot devour, yea will disturb; but whether this be done one way or other, it is no ways pleasing and grateful to Christ. 5. Though believers, when under the gracious influences of the blessed Spirit, are desirous of communion with Christ; and if they might have it as long as they please, they would have it always, and say, as the disciples did, "Lord, it is good for us to be here;" yet when they begin to be sleepy and drowsy, they grow careless and indifferent about it; which justly provokes Christ to deprive them of it. So much for the charge itself.