Let him kiss me with the kisses of his mouth. Song of Solomon 1:2

Let him kiss me with the kisses of his mouth.
Song of Solomon 1:2
For several days we have been dwelling upon the Saviour’s passion, and for some little time to come we shall linger there. In beginning a new month, let us seek the same desires after our Lord as those which glowed in the heart of the elect spouse. See how she leaps at once to him; there are no prefatory words; she does not even mention his name; she is in the heart of her theme at once, for she speaks of him who was the only him in the world to her. How bold is her love! It was much condescension which permitted the weeping penitent to anoint his feet with spikenard–it was rich love which allowed the gentle Mary to sit at his feet and learn of him–but here, love, strong, fervent love, aspires to higher tokens of regard, and closer signs of fellowship. Esther trembled in the presence of Ahasuerus, but the spouse in joyful liberty of perfect love knows no fear. If we have received the same free spirit, we also may ask the like. By kisses we suppose to be intended those varie
d manifestations of affection by which the believer is made to enjoy the love of Jesus. The kiss of reconciliation we enjoyed at our conversion, and it was sweet as honey dropping from the comb. The kiss of acceptance is still warm on our brow, as we know that he hath accepted our persons and our works through rich grace. The kiss of daily, present communion is that which we pant after to be repeated day after day, till it is changed into the kiss of reception, which removes the soul from earth, and the kiss of consummation which fills it with the joy of heaven. Faith is our walk, but fellowship sensibly felt is our rest. Faith is the road, but communion with Jesus is the well from which the pilgrim drinks. O lover of our souls, be not strange to us; let the lips of thy blessing meet the lips of our asking; let the lips of thy fulness touch the lips of our need, and straightway the kiss will be effected.

Charles H. Spurgeon, Morning and Evening

With his stripes we are healed. Isaiah 53:5

With his stripes we are healed.
Isaiah 53:5
Pilate delivered our Lord to the lictors to be scourged. The Roman scourge was a most dreadful instrument of torture. It was made of the sinews of oxen, and sharp bones were inter-twisted every here and there among the sinews; so that every time the lash came down these pieces of bone inflicted fearful laceration, and tore off the flesh from the bone. The Saviour was, no doubt, bound to the column, and thus beaten. He had been beaten before; but this of the Roman lictors was probably the most severe of his flagellations. My soul, stand here and weep over his poor stricken body.\n We would fain go to our chambers and weep; but since our business calls us away, we will first pray our Beloved to print the image of his bleeding self upon the tablets of our hearts all the day, and at nightfall we will return to commune with him, and sorrow that our sin should have cost him so dear.

Charles H. Spurgeon, Morning and Evening

The Completeness of the Substitution

In person and in work, in life and in death, Christ is the sinner’s Substitute.
His vicariousness is co-extensive with the sins and wants of those whom He
represents, and covers all the different periods as well as the varied circumstances
of their lives.

He entered our world as the Substitute. “There was no room for Him in the inn”
(Luke 2:7),-the inn of Bethlehem, the city of David, His own city. “Though rich,
for our sakes He had become poor” (2 Cor 8:9). In poverty and banishment His
life began. He was not to be allowed either to be born or died, save as an
outcast man. “Without the gate” (Heb 13:12) was His position, as He entered and
as He left our earth. Man would not give even a roof to shelter or a cradle
to receive the helpless babe. It was as the Substitute that He was the outcast
from the first moment of His birth. His vicarious life began in the manger.
For what can this poverty mean, this rejection by man, this outcast condition,
but that His sin-bearing had begun?

The name, too, that met Him as He came into our world intimated the same truth:
“Thou shalt call His name JESUS, for He shall save His people from their sins”
(Matt 1:21). His name proclaimed His mission and His work to be salvation; “Jehovah
the Savior” (Jesus) is that by which the infant is called. As the Savior, He comes
forth from the womb; as the Savior, He lies in the manger; and if He is the Savior,
He is the Substitute. The name Jesus was not given to Him merely in reference to
the cross, but to His whole life below. Therefore did Mary say, “My soul doth
magnify the Lord, and my spirit hath rejoiced in God my Savior (Luke 1:46,47).
Therefore also did the angel say to the shepherds, “Unto you is born this day,
in the city of David, a Savior, which is Christ the Lord” (Luke 2:11).

Horatius Bonar, The Everlasting Righteousness