It is hardly the work of chance that side by side in the Hebrew Scriptures we have the sad Funeral Dirge, as the Book of Ecclesiastes has been named, and that other small but inspired book, the Canticles, which might almost be called the Marriage-Song of the Old Testament.

These books, so different in character, are the work of the same writer, and of course equally inspired of God. If the lesson of the former is needful and salutary, even though it be sung by the "Preacher" in minor strain, the truth of the latter is set forth in language which knows no equal for holy intimacy, and the deep unutterable joy which is known by the loved one and the Eternal Lover of our souls. Although the subject of the Song of Songs is couched in figures taken from nature, it is in the realm of the Spirit alone that it is really understood by those who have been brought through grace to "know Him that is from the beginning."

There is nothing so common and universal in the world as death, and nothing so sad and heart-rending. Here, at least, is one thing, perhaps the only thing, in the world where the proverb, "Familiarity breeds contempt," does not apply, at least where it is personally experienced. "The last enemy" came in at the first, and never since has been driven out. Man who came in by life must needs go out by death! Having opened the door for death to enter by the key of disobedience, he has never been able to dispossess him. Not only must man himself go from the place which once knew him, but all his works must perish with him. And because he and his labor come to naught, therefore his lament is, "All is vanity and vexation of spirit."

In bright contrast to this, we come immediately to the light and cheer which breaks upon us as we open the next book, the Song of Songs. Here we are, as it were, in another world. It is, in figure, the New Creation to which we are here introduced. Strange, in a sense, that the two books are the work of the same author; for they could scarcely be more opposite in character. But Solomon is one man in Ecclesiastes and another in his matchless Song. In the former he represents the sinful, sons of men; and indeed, he was one of them to the last degree. Having lived to taste more deeply of the cup from which the men of this world love to drink, he also drank its bitter dregs, and was chosen by God to voice the lamentation occasioned thereby.

But in the Song of Songs, Solomon goes far beyond (in type) any joy known to this world. The purest and sweetest joy of this life pictures the joy which belongs to those set forth in that little portion of Scripture. How striking that it is Solomon's own Song which is here spoken of! "The Song of Songs which is Solomon's." As the king of old is here typical of One "greater than Solomon," so his Song is typical of His who "praises" "in the midst of the Assembly." We have here what is essentially Jewish, and which prophesies, after its own beautiful manner, the joys awaiting that remnant which the Messiah will own as His beloved; taking her up again who was for a "little while" forsaken, but is now "gathered with great mercies." This does not forbid the saint of the present dispensation from seeing in type the "Bride," the Church, which Christ will one day present to Himself "a glorious Church, not having spot, or wrinkle, or any such thing." It is not the Bride''s Song which is spoken of, though she too sings herein; it is Solomon's, it is the Bridegroom's Song; for the greatest joy and the loudest song is HIS. It is written:"Therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy companions."

What makes the joy so great and pure and sweet in this little book is that matchless outflow of love from the heart of Christ to the one brought to know Him in truth. It causes an answering love to spring up in the heart of the one who has been born of God. It is also a love which has anticipations. It is one which has an outlook, a "Hope" about to be realized. And if the sad funeral march of the Ecclesiastes has a note of cheer at the close, in summing up the "conclusion of the whole matter," expressed in the "fear of God" and the "whole duty of man," so in our Solomon's Song there is not lacking a tone of sadness in one part of it. What is the cause of this minor note? It is because the Bridegroom is away, and the Bride is longing for his return. She cannot be happy in the full and real sense, apart from HIMSELF. Now this is the right and proper attitude of the Church of Christ in view of His absence. Our sorrow is not because we are facing the sad spectacle of all our hopes and labor ending in "vanity."That cannot be, for have we not already "passed from death unto life" through believing on Him who has revealed Himself to us as our Saviour and Life-Giver? Further, as it is written:"Nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord"(Rom. 8:39).But while we look for His return to take us to be with HIMSELF, it is our sorrow that He is not here. Hence we find as a fitting close to this incomparable Book, the cry going forth from the lips and heart of the bride to the LOVER:"Haste, my Beloved, and be thou like a roe or a young hart on the mountains of spices" (8:14). How like the close of the Revelation! In answer to the Bridegroom's voice, "Surely I come quickly," there we have the response of the Bride, "Even so, come, Lord Jesus."

"O what can equal joy divine?
And what can sweeter be
Than knowing that this Christ is mine
To all eternity?"

Wm. Huss