Song of Solomon 1

THE SONG OF SOLOMON

PREFACE

This book is unique in the Old Testament canon. There is no book in the whole Bible on which more commentaries have been written or more opinions advanced. This is a strange record of the past as compared to its general neglect in the present day. We are glad to observe a few writers discovering its value (See our bibliography for recent works). There is much to learn from these eight short Chapter s. We have thought much about our approach to the text. How shall we interpret? There are four approaches made by men in their attempt to understand this book. (1) AllegoricalThe literal meaning is almost ignored. In the Jewish use of this method of interpretation it becomes the song of God’s love for His people. Christians, beginning with Origen in the Third Century saw in this book the love of Christ for the Christian and the love of the believer for His Lord. (2) LiteralIf we accept the words at their face value they express a song of human love of a man and woman. (3) LyricalSome have tried unsuccessfully, we believe, to see in the record love lyrics sung at Syrian weddings. (4) CulticWas this once a pagan ritual accommodated to the worship of Jehovah? This interpretation hardly merits mention.

We ask the serious student to read at least an introduction to this book in addition to the one we give in our text. We have chosen to use a literal interpretation of this book. However, we are also persuaded it has the potential of wonderful analogous comparisons. We do not want to ignore the emphasis of love and communion with our Lord. We shall follow the format of the BIBLE STUDY TEXTBOOKS as found in Ecclesiastes. Readers unfamiliar with the BIBLE STUDY TEXTBOOKS will wonder what to do with the Thought Questions or the Paraphrase or even the Fact Questions. There is a very definite reason, and we believe a very practical value for this five-fold format: (1) TEXT: This is the AMERICAN STANDARD TRANSLATION of 1901. We have found this to be a very accurate rendering of the Greek and Hebrew text. Among the many translations, we prefer this one for its faithful adherence to the original. We ask all readers to contemplate these words as the words of God. Nothing could be more important than a thorough assimilation of every word given us by God through the Holy Spirit! Read it and re-read itthen read it again. It is God speaking to you! (2) THOUGHT QUESTIONS: We have prepared these from our reading and understanding of the text. Answer every question with your present understanding of the text. It is not important that you give the same answer to these questions that we do. It is very, very important that you attempt some answer. We are attempting to motivate you into a personal involvement in the meaning of God’s Word. We would suggest your answers be kept in a notebook. If you do not knowor you must, guessrecord your response. If after you have read the PARAPHRASE or the COMMENT you wish to change your answer you may do so, but it is vitally important that you express your response to what God has said to you and that you do it in written form.

(3) PARAPHRASE: This is the work of Arthur G. Clarke from his book The Song of Songs published by Walterick Publishers, Kansas City, Kansas. The reader will note that our interpretation is clearly spelled out in identifying the speakers of this book of dialogue. Please, please, read the paraphrase at least twice. Now refer back to the THOUGHT QUESTIONSdo you wish to change an answer, add an answer, or add to an answerDo it!

(4) COMMENT: We want to offer our present understanding of each word in the divine TEXT. We wish to be very careful and thorough. For this reason we have read and reread all we could find on the book of Song of Solomon (see our Bibliography). Our COMMENTS shall be: (a) Critical in the sense that we wish to understand the meaning of each Hebrew word, both in the TEXT and in the CONTEXT. (b) Devotional in the sense that we want to point up the obvious, and oft times the often overlooked application of the TEXT to our lives. We make no apology for attempting to reach the conscience in our COMMENTS. (c) Expository: We mean that the TEXT shall be analytically considered in such a way that the present day Biblical expositor could use it in his teaching. (d) Homiletical: We believe many sermons could be preached from Song of Solomon in which the fulness of the union and communion of our Lord cold be held up as in no other way. We attempt to offer help in this grand pursuit!

(5) FACT QUESTIONS: The basic purpose of these questions is reading comprehension. They are based upon all you have read from the TEXT through the COMMENT. At times we have posed in this section a question or two for discussion where the point of view is open to opinion. In this section is the largest possibility for personal fulfillment. A full honest attempt on the part of the reader to answer these questions could actually form a commentary of his own on the sacred TEXT. No higher accomplishment of personal Bible study could be contemplated than a verse-by-verse personal explanation of God’s Word on the part of the reader. If the reader will do this he will have a track record of his spiritual growth to which he can refer in times of discouragement or even in times of joy. Your answers to the THOUGHT QUESTIONS can be a preparation and research for your much more complete answers to the FACT QUESTIONS.

INTRODUCTION

[29] By W. G. Moorehead

[29]W. G. Moorehead, Outline Studies in the Books of the Old Testament, Fleming H. Reveil Company, New York, 1893. Pg. 197.

Angus assigns this book of Scripture to B.C. 1001. The universal voice of antiquity ascribes it to Solomon, and internal evidence confirms this testimony. His songs were a thousand and five, I Kings iv, 32; and this is called the song of songs, because it is the best of them all. Key-word, Beloved; key verse, vi, 3. Origen and Jerome tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it celebrates. It is possible to read the song amiss; but to such as have attained spiritual maturity, of what age soever, it is one of the most edifying of the sacred writings. Love to Jesus Christ becomes, through the sanctifying influence of the Holy Spirit, the strongest passion which can sway the human heart. Avarice, ambition, love of power may have more of the unnatural vigor attending fever; this carries with it the quiet, enduring energy of health that brings into captivity every thought to the obedience of Christ. Those alone who have experienced the power of this love in its intensity are competent judges whether any language used in expressing it may be exaggerated. If the love of God to us is as incomprehensible as is His eternity and omnipresence, it is not surprising that the love of a grateful heart should struggle and strive to declare itself by appealing to the tenderest ties, by using the boldest imagery; for the love of a believer is but a dim reflection of the measureless love of God. 1. The form of the song is somewhat difficult to determine. A drama it certainly is not, although it has been thus described. It presents little or nothing of the features belonging to the drama. While dialogue is found in it, still it is not of a very sustained kind, nor is it very marked. The feature chiefly lacking is a climax, the culminating finis with which the drama is expected to close. Its form seems to be that of a pastoral poem, with characters presenting quasi-dramatic action. The personages introduced into it are the bridegroom and king; the bride, or spouse; the daughters of Jerusalem, or the court ladies of Solomon’s palace. There is scarcely traceable any plot, nor dramatic unity, although the poem is one. Most of the addresses, instead of being dialogues, are soliloquies, apostrophes, or monologues. It has changing scenes. Sometimes the scene is laid in a garden; at others in the palace; then in the country amid pastoral quiet and beauty; and in Jerusalem amidst the noise of a great city.

This much may be confidently asserted, that it is a song of love in Oriental language and imagery, with rests and pauses and varying scenery and conversation. 2. The design of the song. There are three interpretations of the poem advanced by as many schools of expositors. Each of these may be briefly mentioned. The first is that of the merely literal and erotic. That is, it is held that the poem celebrates the love of Solomon for a young shepherdess who was a member of an agricultural family consisting of a widowed mother and several sons, who lived at Shulem. (The name of the place is derived from the spouse, viz., Shulemite.) The young woman, in the course of her pastoral duties, met with a shepherd to whom, in due time, she became espoused. Her brothers violently opposed the union. She was invited by her lover to accompany him to the fields; but her brothers, to prevent the meeting, sent her to take care of the vineyards. Here, she one day encountered King Solomon, who assisted by his court ladies, endeavored to win her love. But she remained steadfast to her affianced. The king carried her to the city, made her large promises and sought to overcome her scruples by princely presents; but without avail; and her fidelity was finally rewarded by her marriage with the shepherd and gifts from her reconciled brothers. According to this theory, the scope of the book is to give us an example of virtue in a young woman who encountered and conquered great temptations, and was eventually rewarded. If this is all, belief in its inspiration must be dismissed; and it has no better right to a place in the Bible than a tale from the Arabian Nights, or the sonnets from Shakespeare. Against this theory there are strong objections: (1) It has been doubted whether there was such a place as Shulem whence the spouse derived her name of the Shulemite. (2) It seems obvious that if we accept this view of the book as true, then we must renounce the belief in Solomon’s being the author, for it is altogether unlikely that he could have written so manifest an account of his own defeat. (3) The vast majority of Bible students see no ground or foundation for the story detailed above. They find no shepherd in it; no bethrothal of the Shulemite with a shepherd; no effort on the part of the king to supplant another in her affections and steal her from him. In short, the story on which the view rests is pure fiction. (4) If it be no more than a love-poem celebrating one of Solomon’s amours it is incredible that it should have been incorporated with the other books of the Bible, and for so many centuries held its place with the other inspired books as one of them. It was in the Old Testament canon when the Septuagint version was made, two hundred and fifty years before the advent of the Saviour; it has kept its place there ever since. If it is only a dissolute love song God would have found a way to cast it out of His Book ages ago, like the Apocraphal books. (5) The strange and strong hold it has had upon some of the most spiritually minded men the world has ever seenmen like Rutherford, McChene, Gill, Stuart, John Trapp, and Thomas Goodwinis inexplicable if the song be nothing more than this hypothesis offers. We must reject this theory.

The second view we mention which has been put forward as an explanation of the design of the book is called the moral. The song is regarded as a description of wedded love in the exercise of its highest and purest affections. In this interpretation no spiritual sense is attached to the poem. The great moral sentiments relating to the holy estate of marriage alone are intended to be inculcated. The foundation for this opinion rests on the union of Solomon with the daughter of Pharaoh. It is held that the poem sings the praises of that princess, and celebrates the happiness the king enjoyed in union with her.

There are very grave objections which may be urged against this theory. We may safely assert that the Egyptian princess is not meant at all nor can be meant by the Shulemite. Some of the difficulties that lie against it may be stated. The delicate daughter of the haughty Pharaoh could not in any supposable manner have ever been the sunburnt keeper of the vineyards, as the spouse is described to have been, ch. Son 1:6. She could not have been unveiled and beaten by the watchman of Jerusalem, v, 7. She could not have come from the snowy heights of Lebanon when she had no occasion to be within one hundred and twenty miles of its base, Son 4:8. And it is very unlikely that she conducted Solomon into her mother’s house, which was in Egypt, Son 3:4.

Moreover, on this theory it is impossible to account for the remarkable situation of the spouse. She is found wandering through the streets of the great city by night; is smitten by watchmen; her veil is torn rudely from her face, the gravest insult that could be offered an Eastern woman. In fact, her whole conduct is utterly irreconcilable with the Oriental ideas of womanly seclusion and modesty. If this spouse is a veritable woman, having the experience here ascribed to her, then her character is altogether incompatible with Eastern habits of decorum, and is questionable. The third view is, that the song is an allegory, that under the guise of human love, the love which passes between two loyal and faithful hearts, is set forth the intimate, tender relationship existing between Christ and His people. The frame, we may reverently say, is human conjugal affection. But through this thin, skillfully carved lattice-work there glance out upon us the joy and bliss, the rapture and ecstasy, the strange, tender wondrous play of the deep abiding love of Jesus for His own, and reciprocally, theirs for Him. The Chaldee Targum, the oldest Jewish commentary on the book, entitles it, The Songs and Hymns which Solomon the Prophet, King of Israel, Delivered by the Spirit of Prophecy, before Jehovah, the Lord of the Whole Earth. The great body of Christians have always regarded it as a symbolical exhibition of the relations subsisting between the Lord and His people. From first to last, orthodox believers hold it bears the stamp of the allegory. In support of this view the following arguments may be urged: (1) It best accounts for the position of the book in the canon of Scripture. (2) It accords with the instincts of the spiritually-minded. (3) The names of its principal characters indicate that it is an allegoryShalomoh, Solomon, the peaceful one, the prince of peace, and Shulamith, also the peaceful one, but femininethe daughter of peace. These names are believed to be as suggestive, as significant, as Bunyan’s Christian and Christiana, or Faithful and Hopeful. Read in this light, we perceive how appropriately the book represents Jesus as the peaceful one, the peace-bringer, and His people as the sharers of His peace, those to whom He gives peace. (4) The fancifulness of some of the scenes and situations render a literal interpretation absurd and impossible. See, for example, Son 2:14-17; Son 3:1-4; Son 6:4-7; Son 4:8. The Shulemite is in the clefts of the rock, in the concealments of the precipices; the bridegroom is in the garden, beyond the mountains, in the distant fields. The bride sleeps, the lover knocks at her door in the stillness of the nightwithdraws when he receives no answer to his call. She in her remorse arises and wanders about the streets of the city. The rapid transitions, the remarkable situations indicate that the poem is an allegory. (5) This interpretation harmonizes best with the Old Testament representations of the relation between God and His people. This relation is often set forth as one of wedlock. The prophets, Jeremiah, Ezekiel, Hosea, in particular, make the marriage covenant existing between the Lord and Israel the ground of their passionate appeals. Nor is the New Testament silent as to the relation. The union and reciprocal love of Christ and the church are described in language closely akin to that of the song, He is the Bridegroom who hath the Bride. They rejoice in each other. Their delights are mutual, identical, Matt. ix, 15; John 3:29; 2 Corinthians 11:2; Ephesians 5:25-32; Revelation 19:7-9; Revelation 21:7-27.

The sudden pronominal changes indicate that the song is an allegory. Draw me, we will run after thee. The King hath brought me into His chambers; we will be glad and rejoice in thee, Son 1:4. The bride’s name is not that of a single individual, but is collective. She is the daughter of Zion.

The teaching of the Song we hold is the following:

(1)

The bridegroom is the Messiah, the Redeemer.

(2)

The bride, His people.

(3)

The daughters of Jerusalem, are the friends of both, John 3:29.

(4) The Song describes the love which exists between them. The fountain of all love for Christ is His love to us. To know His love is to love Him in return, 1 John 4:19.

(5) The time when the Song has its fulfillment is always. But it is believed that it will have a peculiar accomplishment in that day when the Jews are again restored to God’s favor and fellowshipand for the second time the marriage bond is ratified and sealed, never again to be violated, Hosea 1-2; Romans 11:26-29.

(6) Traits of Christ’s love. It is unconditional, chap. Son 1:2-6; comp. Romans 5:8. Irresistible, Son 2:8; comp. 1 John iv, 10. Intense, ii, 9, 10; comp. John 14:1-3. Sheltering and protective, Son 2:14-15; comp. Psalms 91:1-6. Exacting, Son 5:2; comp. Ephesians 4:1-2. Jealous, Son 5:6; comp. Revelation 3:20.

(7) Traits of a believer’s love. It is self-depreciating, Son 1:5. Eager for communion, Son 2:1-7. Sometimes interrupted, Son 3:1. Sorrowful, Son 5:6-7. Intermittent, Son 5:1-2. Self-sacrificing, Son 3:2-3.

4. Structure and summary of contents: (Moody Stewart) Canto One.Subject, the bride seeking and finding the king.

The king sought, chap. Son 1:2-8.

The king found, Son 1:9; Son 2:7.

Canto Two.Subject, the sleeping bride awakened.

Call to meet the bridegroom, Son 2:8-15.

Response of the bride, Son 2:16; Song of Solomon 3; Son 2:5.

Canto Three.Subject, the bridegroom with the bride.

The king in his bridal chariot, Son 3:6-11.

The beauty of the bride, Son 4:1-7.

The garden of spices, Son 4:8; Son 5:2.

Canto Four.Subject, bridegroom’s withdrawal and reappearance.

Sleep and sorrow, Son 5:3; Son 6:3.

Bridegroom’s return, Son 6:4-10.

Glory of the bride, Son 6:11; Son 7:10.

Garden in the fields, Son 7:11; Son 8:4.

Canto Five.Subject, the little sister, Son 8:5-14.

THE STORY IN OUTLINE

We quote again from Arthur G. Clarke. Details of the beautiful story here unfolded can be gathered only from the Song itself. It is mainly from the standpoint of the Shulammite maiden herself and runs something like this. There lived at Shunem (also known as Shulem) a humble family consisting of a widowed mother with two or more sons and a younger virtuous daughter, the maiden of the Song. The family seems to have had a double occupation. Besides shepherding flocks they had the care of certain vineyards, which they may have owned or held simply as tenants. During the course of her duties in caring for the young of the flock the maiden became acquainted with a shepherd youth. They met one day about noon while resting their flocks at a woodland spot near the girl’s home. It was here under the shade of a certain tree, which became a trysting place, that the shepherd first declared his love and found to his joy a response in the maiden’s heart. Mutual vows of fidelity appear to have been exchanged. According to Eastern custom, upon the death of their father the maiden’s brothers, who were older, had assumed responsibility with the mother for arranging in due course their sister’s marriage. The brothers did not look with favor upon the growing intimacy of the young couple and made efforts to hinder their communion. The purpose, no doubt, was to protect their sister’s reputation and that of the family. The mother seems to have taken a more lenient view, not only encouraging the young people but later on at the same hallowed spot confirming the lovers-’ vows by a more formal pledge of betrothal. One lovely spring day the maiden sets out to visit a nut garden in a favorite valley. She desires to enjoy the sight of the fresh verdure of her beautiful countryside. Suddenly and quite unexpectedly she comes upon King Solomon with his retinue returning from an excursion to his northern territories where he possessed gardens and vineyards. The king’s observant eye lights upon the damsel and, struck by her unusual beauty, his too-susceptible heart immediately determines to make her a member of his already large harem. It is probable that she turned to flee, but by royal command is seized and committed to the care of the court ladies, then conveyed to a royal residence or, as some think, to the king’s pavilion at a nearby encampment.

(At some point in the story the scene changes from the country to Jerusalem but just where cannot be positively stated. Much depends upon the true interpretation of Son 4:8. A solution could be more readily found if it were known for certain whether or not the maiden was in the procession described at Son 3:6-11.)

It is not at all unlikely that it is then that Solomon has her taken to Jerusalem where she is handed over to the care of the women. Amid the splendors of the royal palace the king renews his attentions. The Shulammite is first promised gifts of jewelry, and when this offer fails in its purpose she is later offered advancement in station among the ladies of the court circle. Her resolve, however, is unshaken. She preserves her maidenly dignity and remains loyal to her betrothed shepherd-lover from whom she has been unwillingly separated. All the king’s blandishments, offered inducements, and all the luxuries of court life mean nothing to the pure soul of this country maid. Her thoughts constantly dwell upon her absent beloved. Her heart is full of him and him only. Solomon comes at last to realize the utter failure of his importunate advances. It is something new in his experiences with the fair sex. Impressed by such virtue and constancy he grants permission to the Shulammite to return home. Joyfully she sends word to her beloved to come and escort her there. To this invitation the shepherd eagerly responds.

The story ends with a touching description of the homeward journey. Readers are permitted to overhear, so to speak, snatches of the lovers-’ conversation as they near home. They pass familiar spots and recall past experiences. Throughout the Song the formal marriage is seen only in prospect unless the passage Son 4:8 to Son 5:1 does indeed belong chronologically to the end of the book. Regarding this point see comments in loco.

BIBLIOGRAPHY

Clarke, Arthur G. The Song of Songs, Kansas City: Walterick Publishers.

Cook, F. C. (Edited) The Holy Bible Commentary, Vol. IV. New York: Charles Scribner’s Sons, 1903.

Delitzsch, Franz. Commentary on The Song of Songs and Ecclesiastes. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950.

Ellicott, Charles John. Ellicott’s Commentary on The Whole Bible, Vol. IV. Grand Rapids: Zondervan Publishing House.

Glickman, S. Craig. A Song for Lovers. Downers Grove: Inter-Varsity Press, 1976.

Penn-Lewis, Jessie. Thy Hidden Ones. Fort Washington: Christian Literature Crusade.

Simpson, A. B. The Love Life of The Lord. Harrisburg: Christian Publications, Inc. (reprint) 1974.

An Exposition of The Bible. Hartford: The S. S. Scranton Co., 1907.

Song of Solomon 1:1

THE SONG OF SONGS TITLE Son 1:1

TEXT 1:1

1

The Song of songs, which is Solomon’S.

THOUGHT QUESTIONS 1:1

Do you imagine Solomon wrote this song right after he wrote Ecclesiastes? Discuss.

Is this song from Solomon or about him?

Why call this the best of all his many songs?

PARAPHRASE 1:1

1

The Song of SongsSolomon’S.

COMMENT 1:1

This is a form of expressing the superlative. Like holy of holies or Lord of Lords or King of Kings. Of the many songs that Solomon wrote (one thousand and five, 1 Kings 4:32) this is the best. We are eager to learn of its superlative value.

FACT QUESTIONS 1:1

In what area would you call this the best of all songs? i.e., as compared with what?

Was this song to be sung to music?

In what sense is it a poem?

Song of Solomon 1:2-4

TEXT 1:2-4

FIRST SCENEThe King’s Palace

SHULAMMITE: SOLILOQUY

2

Let him kiss me with the kisses of his mouth; for thy love is better than wine.

3

Thine oils leave a goodly fragrance; thy name is as oil poured forth; therefore do the virgins love thee.

4

Draw me; we will run after thee: the King hath brought me into his chambers; we will be glad and rejoice in thee; we will make mention of thy love more than wine.

THOUGHT QUESTIONS 1:2-4

For whom does the Shulammite maid long in these verses? Is it Solomon or the shepherd?

In what way is love better than wine?

Why not just ask for kisses? Why mention the kisses of his mouth?

The fragrance of the oils of the man involved compares to what in the personal grooming of men today?

What name would be appropriate as suggested in verse three?

Who are the virgins of verse three? Where are they?

What is meant by draw me? (verse four)

Why use the pronoun we in verse four?

Why mention the fact that she is in the King’s chambers?

Is there a contrast between the King’s chambers and the rejoicing and love mentioned in verse four?

Twice love is compared with wineshow at least two parallels.

PARAPHRASE 1:2-4 SHULAMMITE’S SILILOQUY

2

Oh, that he would kiss me with the kisses of his mouth!

For thy endearments are better than wine.

3

Thy perfumes have a delightful fragrance;

Thy name is as perfume poured out;

No wonder the damsels adore thee.

4

Draw me after thee; let us hasten away!

(For the king has brought me into his inner apartments). We will be glad and rejoice only in thee; We will praise thy endearments more than wine. Deservedly do the damsels adore thee.

COMMENT 1:2-4

Our comments throughout this book will be threefold: (1) To give as careful an exegesis of the text as possible. We are concerned about every word in the Song of Solomon and its meaning! (2) The application of the text to the husband-wife relationship. We believe this book can become a veritable marriage manual in the area of love that should and can exist between those who are married. (3) As much as we need help in our day for our shakey marriages, we need more help in establishing a deep union and communion with our Lord. We shall relate the text to the mutual love between the believer and his Lord.

Exegesis

By reading Son 6:12-13 we conclude the Shulammite maid was kidnappedperhaps willingly, by the servants of Solomon. She was taken to the palace of King Solomon. Perhaps this palace was one of his northern summer housesor was it at Jerusalem? At least there is a garden present with a latticework trellis. It is springtime. She is confined to the King’s inner chambers. The women of the court or daughters of Jerusalem surround her. When the impact of what has happened hits her she cries out in deep longing for her betrothedLet him kiss me with his mouth; for his love is better than wine. Even the wines of Solomon cannot make her forget her beloved. In memory and imagination she can remember the fragrance of his presence. We would compare such fragrance to cologne used by both men and women of our day. The thought of his familiar fragrance prompts her to epitomize the total personality of her betrothed with the symbolism of the fragrance of his oil poured forthThy name is as oil poured forth. In her soliloquy she is sayingYou are as attractive to me in your personality as the cologne is to my sense of smell.

What is meant by the phrase, therefore do the virgins love thee? We see the Shulammite dreaming of her wedding day. All her girlfriends who share with her in the wedding party also share her estimate of the groom. These virgins love the shepherd, not, of course, in the same relationship as the bridebut they understand the beauty of his character and appearance and therefore admire him greatly. The girl from Shunem asks the groom to indicate by some word or gesture that he wants her with him (i.e., draw me out)only a slight indication and we shall come running. We can see the girls and the bride of the wedding party frolicking on the green meadows of northern Galilee. All of this is fanticized in the mind of the maiden as she waits in the King’s chambers. She is waiting for a weddingbut not with Solomon. The king wants her to rejoice and be glad in him and all the things he can give her. The Shulammite assures her far off lover that her heart is with himher joy is in himshe will tell the daughters of Jerusalem of her true lovershe will speak of him to them of his endearing charms.

Marriage

All husbands would be delighted to have a wife who loved them as this maiden loved her betrothed. And perhaps at one time such love existed as a mutual deep affection. What happened? Well, no perfume lasts foreveror very long at all. If we refer to only a surface put-on physical attraction we are sure this is true. But if it is true hidden fragrance of the man of the heart we are just as sure that such fragrance will not leave or change. Your wife has always wanted you with your kisses. Yes, she wants your kisses but not without you. The sense of smell has more power in it for recall than any of the other senses. We all associate some pleasant experience or the opposite with some fragrance. Today, we with tears remember, as we catch again the fragrance of yesterdayhow poignant and sad. What has changed? Not the perfumebut what it represented. There is only One who can give any of us a lasting fragrant personality. Please notice that the words concerning other women and their admiration of the husband are in the mouth of his wifenot in his. She knows her husband is attractive to other women and she is ready to admit itnot out of fear, but admiration. She is confident and secure in his love for her. She does suggest to her husband-to-be that she has an interest in expressing her lovebut it is the shepherd who draws her out. The expression of not only physical love but all love in the husband-wife relationship is reciprocal. Many husbands would be pleasantly surprised to know how very often their name is mentioned in conversation shared by their wife among other women. Your wife wants to rejoice and be glad not only in your presence but in her constant pleasant memory of your presence. There is a lovely intoxicating quality in a true love affairand it does not last for only a brief day, it is the continuing of the love of marriage where giving and not getting is the center.

Communion

Is it difficult for you to relate these words to yourself as the bride of Christ and to Him also as the groom? Or more to the pointcan you relate them to yourself as the betrothed and our Lord as the One to whom you are promised? We are not suggesting that everyone will emotionally respond to what they can remember of their Beloved. Many believers have not spent time enough in the gospel accounts to get personally acquainted with the beautiful One there revealed. Is it at all possible to fall passionately in love with Jesus of Nazareth who is the God of love in human form? Perhaps we should askif we do not love Him deeply from the heart what has prevented it? Do we expect from Him a relationship in which our senses will respond to His near, dear presence? The words from His lips are found in Matthew, Mark, Luke and John. These words are expressions of love to uswhen we read them as such we cannot prevent emotional responsewhen we abide in His words we are moved emotionally. We are NOT saying this is our only response to His wordsbut we are saying this is one of our responses!

The Lord Jesus excels in all the fragrant graces of a perfect character. (Clarke) To become so intimately involved with Him in an appreciation of His character and His sacrifice on our behalf is better than wine. Can we say the joys we experience in our knowledge of Him creates a sensation (based on our knowledge) better than the physical inebriating capacity of wine? These are mere poetic words without meaning to those who have never hungered and thirsted after Him (who is our righteousness).

Jesus was the anointed of GodHe was thus anointed with the Holy Spirit at His baptism. (Acts 10:38) The Holy anointing oil of the Old Testament was a combination of lovely fragrances (Cf. Exodus 30:22-25). The name of a person stands for or represents the person himselfHis name is The Anointed OneHe is even as His namefragrant in beauty beyond human description.

We are glad to affirm that our Lord has many, many times drawn us out in our love for Him. If we want His love He will provide the circumstance in which we can find it. You will find His love revealed in His word and in your meditation and prayer before Him. Do you want to spend time with your beloved? Ask Himhe will draw you out by arranging your schedule in such a manner that whereas you had no time or placethen suddenly there it is!When He has shown us the way, are we ready to run in it? Taking delight in the Lord is a cultivated capacity. Wine and its enjoyments is here contrasted with our Lord and His enjoyments. Which will it be? We cannot kiss two people at the same time.

FACT QUESTIONS 1:2-4

Why do we believe the Shulammite maiden was kidnapped?

Where is the maiden when she gives her soliloquy? To whom does she address these words?

Why mention wine and perfume?

What is meant by saying Thy name is oil poured forth?

What is meant by the phrase, therefore do the virgins love thee?

Explain the phrase draw me.

The Shulammite is waiting for a wedding but it is not as Solomon planned. Explain.

What is shared with the daughters of Jerusalem?

The Shulammite surely offers all wives a grand example. How so?

What do we mean by saying no perfume lasts forever?

Explain the thought that your wife has always wanted you with your kisses.

Discuss the powerful recall capacities of the olfactory sense.

There is a way to always be fragrant. How?

Who said the groom was attractive to other women than his bride? Why?

There must be a mutual expression of love but someone must lead. Discuss.

What is the large topic of conversation among women? How does this relate to the conduct of the husband?

Discuss the lovely intoxicating quality of a true love affair.

Why would it be difficult for some persons to relate the words of Son 1:2-4 to our Lord and His bride, the church?

Many people never emotionally respond to their heavenly groom. Why?

We are not saying emotional response is all important, nor our only response. What are we saying? Discuss its importance?

In our relationship with our Lord what is better than wine?

Jesus is The Anointed One. What does this mean to us?

Explain how our groom has often drawn us.

Taking delight in our Lord is a cultivated capacity. Explain.

What is meant by saying We cannot kiss two people at the same time?

Song of Solomon 1:5-6

TEXT 1:5, 6 APPEAL

5

Black am I, yet comely, ye daughters of Jerusalem, as the tents of Kedar, as the hangings of Solomon. Look not on me because I am black, because the sun has scorched me.

6

My mother’s sons were angry with me, appointed me as keeper of the vineyardsmine own vineyard have I not kept.

THOUGHT QUESTIONS 1:5, 6

Isn-’t black too strong a word as used in these verses? What is meant?

Does the girl know she is attractive? Is this an advantage or disadvantage? Discuss.

How does she compare with both the tents of Kedar and the hangings of Solomon?

What made this maiden conscious of the color of her skin?

Is there some reason for saying my mother’s sons instead of my brothers?

What are the responsibilities of a keeper of a vineyard?

What is meant by a reference to her own vineyard?

PARAPHRASE 1:5, 6APPEAL SHULAMMITE TO COURT LADIES

5

I am black but comely, O daughters of Jerusalem!

(Black) as the tents of Kedar,

(Comely) as the tapestries of Solomon.

6

Do not disdain me because I am so dark,

Because the sun has deeply tanned me. My brothers were angry with me;

They made me keeper of their vineyards; My own vineyard I could not keep.

COMMENT 1:5, 6

Exegesis

We much prefer the translations which suggest the maid to be dark or sunburnt. Perhaps she becomes somewhat self-conscious of her darker complexion as she mingles among the secluded bleached out women of Solomon’s harem. The tents of Kedar refers to dwelling places of the descendants of Ishmael who roamed the deserts of northwestern Arabia. Their tents were made of black goats-’ hair. Such tents are still in use today in several parts of Israel and Arabia. The cloth is a close-weave and waterproof. The tapestries of Solomon were those beautiful hangings used in the temple and many of the royal buildings. The rich colors and embroidery work made them a topic of conversation throughout the land. This maiden offers to all maidens after her a grand example of proper self-image. She quite candidly recognizes both her limitations and potential. She is less than perfect but she is valuable and comely. She offers this evaluation of herself before she hears from the daughters of Jerusalem. Peer group pressure has not been suddenly discovered by our generation. If we do not dress alike or comb our hair alike we are scrutinized with a critical eye. The Shulammite was different. She explains her appearance. We do not feel there is veiled criticism in the phrase my mother’s sons, it is but another way of identifying her brothers. Why did they send her out into the hot sun to work the vineyard? They were upset with her for some reason. Perhaps it was her shepherd lover. Maybe they felt she was too young. It would seem they wished to remove her from the family home. She was busy all day in the vineyard and perhaps stayed in a near shelter at night. Such is only conjecture and we must leave it there. The reference to mine own vineyard refers to her complexion and grooming, which was in strong contrast to what she saw in the pavilion of Solomon.

Marriage Son 1:5-6

As we have observed above: the woman who knows her limitations and does not feel inferior, the one who recognizes her comeliness and is yet not proud will make an ideal wife and mother. It is so important that such an attitude be expressed and maintained among other women. This will not be an easy task. Perhaps we should be reminded that family influence will carry over into marriage relationships. How the wife treated her brothers might be similar to her treatment of her husband. We detect no resentment in the explanation of the treatment she received from her brothers.

Communion Son 1:5-6

The Christian is indeed black but comely. We do not refer to an inward blackness of sin from Adam’s transgression, but of the effects of external influences upon him. Because he has responded to the lust of the flesh, the lust of the eye and the pride of life (1 John 2:15-17) he has entered the blackness of death in trespasses and sins (Ephesians 2:1 ff). But he is also very comelyhe is created in the image of God and has all the potential of a child of heaven. He can be made whiter than snow; he can be raised out of his death into new life (Colossians 3:1 ff). Among the daughters of Jerusalem the Christian must maintain his integrity. He is a sinner like those about him, but God so loved him that he is now the comely child of God. We all have a strong tendency to either think too much of ourselves and emphasize our comeliness or deprecate ourselves unnecessarily and remember how black we are. We can say in genuine humilityI am a black sinner made comely by grace. We could see a comparison in the action of the brothers of this text to our fellow sinners. They have had an influence upon us and we could blame our sinning upon them. A little thought will let us both know that we were the ones outwardly responsible. In this same context we can say we were so busy in the affairs of this world we never even considered what tragic influence it was having upon our standing before God.

FACT QUESTIONS 1:5, 6

Why not use the term black?

What probably produces the awareness that she was sunburnt?

What were the tents of Kedar?

Why refer to the hangings of Solomon?

This maiden offers a grand example of proper self-image. How?

How does peer-pressure relate to the circumstances described here?

Why was she a keeper of vineyards?

In what way does this Shulammite become a pattern for a good wife and mother?

What was the attitude of this sister toward her brothers?

Explain how the Christian is black but comely.

We have a strong tendency to emphasize either our blackness or our comeliness. Explain.

Song of Solomon 1:7

TEXT 1:7

SOLILOQUY Son 1:7

7

Tell me, O thou whom my soul loveth, where thou feedest thy flock, where thou makest it to rest at noon; for why should I be as one that is veiled beside the flocks of thy companions?

THOUGHT QUESTIONS 1:7

To whom are these words addressed?

Why does she want to know where the flocks are fed?

What is meant by one that is veiled?

What danger seems to be present in the circumstances described?

PARAPHRASE 1:7 SHULAMMITE’S SOLILOQUY (aloud)

7

Tell me O thou whom I dearly love, where thou doest pasture thy flock, where thou doest make it rest at noon; for why should I wander about like a wanton among the flocks of thy companions?

COMMENT 1:7

Exegesis Son 1:7

In her imagination the maiden has left the chambers of the King. She is out again in the open fields of her home in northern Canaan. She can see her beloved shepherd with his flock. She wants to sit down with him at the same oasis at noon. She longs for his personal interest and concern for her, so she simulates a situation where he can express his concern and show personal interest. Suppose I cannot find his flock, and I must wander across the fields from flock to flock? What will the companion shepherds of my beloved think of me? The obvious conclusion would be that I am a prostitute in search of business. Do not let me be thus misrepresentedit is the anti-thesis of my true self. Help me!

Marriage Son 1:7

There is much to learn in this one verse. Women are given to day-dreamingwitness the immense popularity of the afternoon soap operas on TV. But contrary to what men believe they are not dreaming about men as suchbut about the love and concern men should have for women. Yes, the maiden wanted to be with the shepherdlonged earnestly to see him. But for what reason? So he might take an interest and show personal concern for her. This is not primarily an erotic interest but a total-person interest. It is the nature of your wife to seek protection and help.

Communion Son 1:7

Surely we can address our Lord with the words of this verse: O thou whom my soul loveth. Far more than a mere academic relationship exists between the bride and the eternal shepherd. The two works of the shepherd are the two needs of our soul: food and rest. We can observe other sheep who are fed and rested. We long for this same relationship. Our request will not go unanswered. There is food and rest for anyone who will come unto Himtake upon him His yokehe shall find rest and will be led into the green pastures.

Other shepherds have flockswe have often wandered among these flocks and found neither food nor rest.

FACT QUESTIONS 1:7

In her imagination she has left the chambers of SolomonWhere is she?

She wants personal attention and interest from her shepherd lover. What does she do to get it?

Do you feel we have fairly represented women in their day-dreaming? Discuss.

Show how the two works of the shepherd are the two needs of our soul. Discuss.

Song of Solomon 1:8

TEXT 1:8

COURT LADIES RESPONSE Son 1:8 (ironical)

8

If you do not know, O fairest among women, follow in the tracks of the flock, and pasture your kids beside the shepherd’s tents.

THOUGHT QUESTIONS 1:8

Evidently the musings of the maid of Shunem was expressed out loud. Why the sharp retort?

Did anyone say the heroine of this story was the fairest among women? Why used here?

The humble beginnings of the Shulammite are here emphasized. Why?

Are we to identify the maid as a shepherdess?

PARAPHRASE 1:8

8

If thou know not, O fairest among women! Go, follow the tracks of the flock, and pasture thy kids by the shepherds-’ booths.

COMMENT 1:8

Exegesis Son 1:8

It would seem the ladies of the court would be glad to be rid of their rival. If you want your shepherd lovergo find him, they seem to say. It is impossible to shine as light and not reflect upon the darkness. The simple expression I am comely is here exaggerated to mean the fairest of women. Perhaps the women of the harem would reflect Solomon’s attitude. They are expressing in jealousy his estimate of the newest arrival. What a humble task is suggested to the potential bride of King Solomon. Women were given the task of caring for the newborn of the flock. We see in the sarcastic words of these women a humble peasant girl leading a little flock of young sheep or goats across the far reaches of the hills of Galilee. With difficulty she directs them to the protection of the shepherds-’ booths.

Marriage Son 1:8

All who live godly in Christ Jesus shall suffer persecution II Timothy. Girls who accept our Lord as their life-style will without question stand out among women without Christ as the Shulammite in the court of Solomon. They can expect the same treatment. A Christian true to her Lord is looked upon by many as being both weak and ignorant. Many times your presence will be an embarrassment to others and they will wish you were gone. Please notice that there is no response from the maid. Light, truth and love need no defense, they will speak for themselves by their nature. At the same time, we need to remind husbands that all battles for our Lord are not fought nor won in the environment of their jobs and friends.

Communion Son 1:8

A happy relationship with your wife or husband is the very best protection against illicit sex. It is only where we are vulnerable that words of criticism touch us. When our Lord is as real to us in our imagination as the shepherd was to this shepherdess we will be able to turn a deaf ear to reproachyea, more, we can rejoice in it for we are sharing the proper response to His likeness in us. Our job is humble compared to some. Our work is always humble as compared with anyone. Humility is our garment. Are we to resist likeness to our Lord? The Great Shepherd’s task was the lead and feed sheepyoung and old. We hear Him say to us as He did to Peterfeed my sheepfeed my lambs. (John 21:15 ff)

FACT QUESTIONS 1:8

What would indicate the women of the harem want the Shulammite to leave? Why?

Who said she was the fairest of women?

What task did women have in the care of sheep?

We have many women today like the Shulammite. Who are they?

Show how the response of the maid is a good example for us.

Some are immune to and some are very vulnerable to temptation. What is the difference?

Song of Solomon 1:9-11

TEXT 1:9-11 SOLOMON: FIRST ADVANCES TO THE SHULAMMITE 1:9-11

9

To me, my darling, you are like My mare among the chariots of Pharaoh.

10

Your cheeks are lovely with ornaments, Your neck with strings of beads.

11

We will make for you ornaments of gold with beads of silver.

THOUGHT QUESTIONS 1:9-11

It seems strange to compare a beautiful woman to horses in Pharaoh’s chariot. What possible parallel is present?

How could jewels make cheeks comely?

Just what picture do we get from these descriptions?

We can appreciate a beautiful necklace. Is this the point here?

What is the purpose of Solomon in his reference to so much gold and jewels?

There is a promise in verse eleven. What is it?

What conditions are assumed?

COMMENT 1:9-11

Exegesis Son 1:9-11

The comparison here made by Solomon was a very acceptable compliment or it would have not been given. To horse-lovers today it is not difficult to see comparable qualities. The effortless grace of an Arabian horse could be very much like similar movements on the part of a beautiful maid. Solomon and many men since have been connoisseurs of the movements of both horses and women. The perfect symmetry of both is another obvious likeness. The word horses used here suggest a mare horse which makes the comparison even closer. We must not overlook the tremendous value placed on horses from Egypt. (Cf. 1 Kings 4:26; 1 Kings 10:28). It is of some interest to point out that the expression my love used by Solomon means literally companion or female friendit is used twice by Solomonhere and in Son 6:4. He is not necessarily deprecating her and refusing to marry her, for the shepherd uses the same word seven times (Cf. Son 1:15; Son 2:2; 10:13; Son 4:1; Song of Solomon 7; Son 5:2). We know Solomon’s intentions were to add her to his already large harem. This was not the purpose of the Shepherd.

Solomon is now using his imaginationhe sees the charming maid with a headdress holding two rows of jewels which decorate either side of her face. How beautifully do those dangling rows of jewels set off your cheeks. Perhaps this rustic country maid has around her neck a simple inexpensive necklaceit will be replaced with a brilliant expensive gold one. Solomon wants to overwhelm and impress her with his promises. There is nothing personal in what he saysany beautiful girl would fit the description given hereit probably is not the first time he used it. The phrase ornaments of gold with beads of silver, is difficult to visualize. Moffett translated it We will have golden beads strung around you, studded with silver. These were not idle promisesthey were backed by all the wealth of a billionairebut how empty of personal interest! Solomon is due for a shock.

Marriage Son 1:9-11

How would your wife respond to such flattery? We would all like to believe they would be as impervious as the maid from Shunem. We want to assume our wife would not be interested in gold and silver. Her head would not be turned by extravagant words of praise. But if we have long ago left her for other interests she has since felt bereft of personal concern and appreciation. She has built up a deep hunger for appreciationif such appreciation (however false) is tied into a solid financial gain who is to say what would happen? Please do not say this cannot happen to me, it is happening today in a thousand homes. And with offers far less attractive than the one offered by Solomon. Our wives must feel that we believe they are both beautiful and valuable. If they are not, why did we marry them?

Communion Son 1:9-11

Put these words in the mouth of Satan as he makes his offers to each of the members of the bride of Christ. These words all have a physical, sensual association. We want to appear acceptable if not beautiful in the eyes of men. For someone to tell us we appear to them as graceful and strong as some beautiful woman or handsome man could indeed get our attention. If while holding our attention an offer of a large sum of money is tied to the compliment we might give more than attention. Why? Because our image of grace and beauty is found in the person of man. The heroine of this love song was not at the least interested. Why? Because the beauty she saw in her shepherd and the value she found in his presence was far more than all Solomon (Satan) could offer her. Until our relationship with our Lord becomes far more personal and real than it usually is we will be tempted to join the harem.

FACT QUESTIONS 1:9-11

Show how the comparison made here of the maid to the horses of Solomon was a very acceptable compliment.

Give two or three parallels in the above compliment.

What is meant by the term my love?

How were the maid’s cheeks made comely?

What is meant by saying the compliments given by Solomon were not personal?

Explain borders of gold with studs of silver.

Did Solomon really plan on keeping these promises?

Does this episode have any real relation to present-day marriages? Discuss.

Show how the words of Solomon when placed in the mouth of Satan have application to us. Discuss.

Song of Solomon 1:12

TEXT 1:122:7 SHULAMMITE: NARRATION TO COURT LADIES 1:122:7

a. Explanation of her Situation Son 1:12

12

While the King sitteth at his table, my spikenard sendeth forth the smell thereof.

THOUGHT QUESTIONS 1:12

Why is the King at his table?

Why is it the maiden is perfumed with spikenard?

PARAPHRASE 1:12

12

While the King reclines in the circle of his friends, my spikenard sends forth its fragrance.

COMMENT 1:12

Exegesis Son 1:12

The King has made all the provisions necessary for the contemplated weddingor entrance into his harem. The prospective bride (or mistress) is bathed and perfumed with the rare and expensive fragrance of spikenard such as those used in Oriental courts. Such perfume was made from a plant grown in India and was imported for this purpose. Even as she speaks she can catch the impact of her wedding preparations through her olfactory sense.

If Solomon set his table for this maid as he did at other occasions this must have been an impressive feast. Read 1 Kings 4:22-27; 1 Kings 10:21 to visualize Solomon’s menu. Read also Mark 14:3 for a reference to the same perfume lavished upon our Lord by a woman in Bethany whose name was Mary. Cf. John 12:3. The fragrance filled the roomat Bethany as it did at the table of Solomon.

Marriage Son 1:12

At least Solomon was aware of the need to pay attention to the person of his prospective bride. It was much more important to her than to him. He could love one more wife without perfumebut she would not be as responsive to him. We must first of all make it very clear that we love the person of our wife before we make any identity with her body. But it is important that she know we want her total self. The atmosphere is almost as important as the action to our wife.

Communion Son 1:12

I have thought a number of times that the perfume of the scripture could accompany our reading and meditation on His word and could of themselves contribute an atmosphere of peace and relaxation necessary to total concentration. We are not suggesting such is essential but we are saying the environment of meditation and memorization is important. While the prince of this earth reclines with his friends shall we enjoy the fragrance of His presence?

FACT QUESTIONS 1:12

What is meant by the phraseWhile the King reclineth at his table?

Why was the Shulammite wearing perfume? Tell what you know of the spikenard here mentioned.

Solomon did know something of the needs of women. Discuss.

How can we apply this verse to marriage today? What is so important about atmosphere? Discuss.

Do you accept the suggestion that place and circumstances are important to our study of His word? Discuss.

Song of Solomon 1:13-14

TEXT 1:13, 14

b. Estimation of her Beloved Son 1:13-14

13

A bundle of myrrh is my well-beloved unto me; he shall lie all night between my breasts.

14

My beloved is unto me as a cluster of henna flowers in the vineyards of En-gedi.

THOUGHT QUESTIONS 1:13, 14

Is there a comparison made here with the spikenard of Son 1:12? i.e., is myrrh compared with spikenard?

In what sense was the shepherd a bundle of myrrh to the maid?

Why mention the bundle of myrrh between her breasts all night?

Are we to consider the myrrh and the henna flowers a keepsake from the shepherd to his shepherdess?

PARAPHRASE 1:13, 14

13

A sachet of myrrh is my beloved to me; It shall lie all night in my bosom.

14

My beloved is to me a posy of henna flowers culled in the vineyards of En-gedi.

COMMENT 1:13, 14

Exegesis Son 1:13-14

The term my beloved here used twice by the bride-to-be is used by her twenty-five timeseach time in reference to her shepherd-lover (Clarke). This is a beautiful metaphorbut what does it mean? Are we to believe she is treasuring the bundle of myrrh left with her by her beloved? To keep his presence near, does she often lift his sachet of fragrance from her bosom to overpower the scent of the spikenard? It is interesting to contemplateespecially when we know that myrrh carries a bitter-sweet association. It is sweet in fragrance but bitter to the taste. We do associate certain persons with certain fragrances. She can turn in her sleep and catch a breath of myrrh and smile as she thinks not of Solomon, but of her shepherd. Henna flowers were sometimes white and sometimes of pastel color of very light brown to beige. They were fragrant and most popular as flowers for the hair. In the far-off oasis of En-gedi in the desert by the Dead Sea has my love gathered the most beautiful and fragrant of these lovely bloomshe left a cluster of them with me just before I was stolen away by Solomon. More precious to me are his flowers than all the riches of Solomon.

Marriage Son 1:13-14

If we have not fairly represented the captive of Solomon’s chambers we do hope there is somewhere a girl like thiswhat a wife she would make! If we have given the girl we married the same care and devotion as the shepherd-lover we could expect the same responsebut not until, and only when we do. What keepsakes have we left with our wives? Something distinctively personal and full of fragrant beauty. In the midst of the multiplied tasks of the day and the sometimes overpowering pressures of life this dear girl we married wants, needs and deserves an oft given remembrance or two from you and me.

Communion Son 1:13-14

Has our Lord left us anything by which we can remember Him? To ask is to answer. We could easily suggest His bread and His cupor His external words of love recorded in the gospels, or the Other Comforter. But we pause to contemplate how very lightly such dear sweet remembrances can be treated. It is our love, yea our deep, personal love for the One who gave them that impregnates His gifts with beauty and fragrance for us.

Would we overtax the figure to suggest that we could once again enter into a courtship with our Lord? Would you read again His love letters to yousometimes called the Gospels?

FACT QUESTIONS 1:13, 14

How is the expression my beloved here used? What is meant by the metaphor of my beloved is a sachet of myrrh?

Explain the figure of the henna flower.

These verses have a most poignant application to marriage. Explain.

There is in these verses a beautiful analogy as we relate them to our communion with our Lord. Discuss.

Song of Solomon 1:15-17

TEXT 1:152:6

c.

Description of a conversation between the Shepherd and the Shepherdess, Son 1:15 to Son 2:6.

Dialogue: Shepherd, Son 1:15

15. Behold, thou art fair, my love; behold thou art fair; thine eyes are as doves.

Shulammite, Son 1:16 to Son 2:1

16. Behold, thou art fair, my beloved, yea pleasant: also, our couch is green. 17. The beams of our house are cedars, and our rafters are firs. Son 2:1. I am a rose of Sharon, a lily of the valleys.

THOUGHT QUESTIONS 1:152:6

Are we to conclude that the shepherd has made an actual appearance? Discuss.

The words of the shepherd are so important to the shepherdess that she has remembered them verbatimis this the thought?

In what particular manner were the eyes of the Shulammite like doves?

How is the term pleasant used in Son 1:16?

Where was the green couch?

The description of beams and rafters is poeticwhat is actually involved?

In the context the rose of Sharon and the lily of the valley is in reference to the maiden. Why is it so often applied to our Lord? Discuss.

PARAPHRASE 1:152:1

Dialogue: Shepherd, Son 1:15

Lo, thou art fair, O my companion!

Lo, thou art fair, thine eyes are dove-like!

Shulammite, Son 1:16Son 2:1

No, thou art the fair and pleasing one, my beloved, See, our couch is green;

The beams of our apartments are of cedar, and our rafters of cypress.

Son 2:1

I am but a wild flower of the Sharon plain, a common anemone of the valleys.

COMMENT 1:152:1

Exegesis Son 1:15 to Son 2:1

The shepherd speaks again of his rapture in the presence of his bride. Actually all of this dialogue is but a soliloquy on the part of the bride. She in imagination hears him say these words to her. Perhaps she had heard them often before so it was easy to repeat them. Constant companionship is a large part of courting. As he once again looked into the eyes of his beloved he sees in their open, transparent, soft expression something similar to what he often observed in the eyes of a dove. The total impression of the dove is included in the comparison. The altertness, the quick perception, the softness are all involved in what he sees. Doves are thought of as emblematic of gentleness and guilelessness (Matthew 10:16). They are noted also for constancy, having but one mate for life, and are said to mourn when the mate is absent. (Clarke)

The bride reciprocates, she says in effect, you are the fair one. The term fair refers to physical appearance, she adds a wordnot only are you acceptable to the eyesyour personality is most pleasing. Both the outward and the inward view are a source of happiness. In her heart, the green couch of the woodland is much to be desired over the luxuriant divans in Solomon’s palace. In but recent days they had sat together and shared the communion of lovers.

To the Shulammite’s poetic fancy the interlacing boughs of cedar and cypress trees formed overhead the ceiling of -their-’ house. It is no uncommon thing for lovers to dream of their future house. She may be intentionally suggesting a contrast with the splendors of Solomon’s grand house (1 Kings 7:1 ff). House (-houses-’ the Hebrew plural of excellence). The thrice repeated -ours-’ shows a sweet consciousness of a shared possession. (Clarke)

We should ignore the chapter divisions. The bride is still speakingshe considers herself as but a wild flower. She identifies herself with one of the two most common flower varieties. The rose of the plain of Sharon was most probably a narcissus or meadow saffron.

The term lily is used six times in this bookSon 2:1-2; Son 2:16; Son 4:5; Son 5:13; Son 6:2-3; Son 7:2. It most likely refers to the scarlet anemone which grows in such profusion in several places in Samaria and Galilee. Matthew 6:28 seems to be a reference to sucha lily.

A not too covert comparison is being made in such a reference. She is sayingHow could you find me among the many maidens of the village?I am so small and ordinary.

Marriage Son 1:15 to Son 2:1

Our wife will never know how she appears in our eyes unless we tell her! Our compliments must not only be sincere but distinctively individual. If your wife’s eyes do not look like those of a dove do not use this as a compliment. There is indeed a metaphor or simile especially applicable to her. You can be sure your wife will respond very much like the Shulammiteshe hardly knows how to handle it, except that she is pleased and returns the compliment. Once again, we must be reminded that environment is so important to our wife. She does not remember your kisses only, but also the green couch and the beautiful ceiling where they were given. As much as at all possible we should prepare the place for her. Comfort, and natural beauty are a much more meaningful gift than a multitude of things which many times have no personal meaning. So many wives have a very low self-imagethey want to believe they are indeed the fair one in the eyes of their husbands, but many times they feel much more like a very ordinary rose among ten thousand more on the wide plain of Sharon; or like a humble lily hidden away in a valley. How fondly do they hope someone will notice them and lift them out of obscurity and anonymity. Each person has an important identity of themselves but your wife to a large extent has her identity with you and of you. The person who cannot appreciate another will themselves fail to be appreciated.

Communion Son 1:15 to Son 2:1

We believe the words of these verses can have a wonderful meaning for the believer and his Lord. Can we imagine our Lord speaking of us in the words of Son 1:15?Lo, thou art fair, O my companion! Beauty is in the eye of the beholder, when our Lord considers us as justified, sanctified, redeemed, adopted, saved, are indeed fair. It is an imputed beautybut a beauty none-the-less.

That He would condescend to be our companion is a wonder of all wonders. As we abide in Him and with Him does He see in our eyes the dove-like quality of trust and purity and fidelity? The eyes are the windows of the soulwhat would it be to have Him look fully into our eyes? He does, He is! Companionship with Him can allow the dove within us i.e., the Other Comforter to develop His life within ussome-day it will be no longer self who looks out of this house but heaven’s dove. It is easy for us to lavish praise upon Himwe are quick to return the compliment and at the same time we are humbled by His attention to us. Our beloved is indeed fair and pleasant. We read of His beauty in the gospel accounts and find it true in our experience. He is not only fair to observe but pleasant to live with. We offer no sensual association in our communion with our Lord, for He is Spirit and not flesh and bones. We feel none-the-less a strong attachment to Him and count the times and places of deep communion and meditation as a trysting place of love. As the maiden remembers her house which became our house, we can remember many occasions and places we could call Bethel i.e., the house of God and the gate of heaven. All of this for one who is but a poor rose and unnoticed lily!

FACT QUESTIONS 1:152:1

Did the shepherd ever actually say what is attributed to him in Son 1:15?

In what way were the eyes of the maid dove-like?

Doves are emblematic of what?

What is meant by the term fair as used here?

Why add the term pleasant to the description of the shepherd?

Where and what was the green couch?

To what does she refer in reference to the cedar and cypress?

How is the terms rose of Sharon and lily of the valley used?

Should we make up compliments for our wives? Discuss.

In our attendance to our wife what is she the most likely to remember?

Do some wives have the wrong self-image? What should we do to help? Discuss.

Can we really imagine our Lord describing us as in Son 1:15? Discuss.

What happens when we are willing to have our Lord as our constant companion?

How is our beloved both fair and pleasant? Discuss.

Have we exaggerated the comparison in our discussion of Son 1:16-17 as related to the communion of the Holy Spirit? Discuss.

TEXT 2:22:7

Dialogue: Shepherd Son 2:2

Son 2:2. Like a lily among the thorns, so is my darling among the maidens.

Shulammite, Son 2:3 a

Son 2:3 a. Like an apple tree among the trees of the forest, so is my beloved among the young men.

Aside to Court Ladies, Son 2:3 b - Son 2:4

Son 2:3 b. In his shade I took great delight and sat down, and his fruit was sweet to my taste. 4. He has brought me to his banquet hall, and his banner over me is love.

Appeal to Court Ladies, Son 2:5-6

5. Sustain me with raisin cakes, refresh me with apples, because I am lovesick. 6. Let his left hand be under my head and his right hand embrace me.

Adjuration to Court Ladies, Son 2:7 (first)

7. I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you will not arouse or awaken my love, until she pleases.

THOUGHT QUESTIONS 2:2-7

The shepherd accepts his bride’s estimate of herself but turns it to her advantage. Why? Was it true?

The shepherd is compared to an apple treedo apples grow in the Holy Land? What is meant by the comparison to the other trees?

Two thoughts seem prominent in 3b. What are they?

What type of banquet house could a humble shepherd afford? What kind of meal would be served?

How is the term banner used? (What was the purpose of the banner? This is the crucial question).

The maiden is in distress as stated in verse five. What is her problem and what assistance does she suggest?

How does verse six relate to verse five?i.e., does verse six offer a solution to the maid’s problem as stated in verse five?

Verse seven is repeated twice more in the text (cf. Son 3:5 and Son 8:4). Please attempt an interpretation of your own. Is there any application in this for us? Discuss.

PARAPHRASE 2:2-7

Dialogue: Shepherd Son 2:2

As an anemone growing among brambles

so is my companions among the maidens.

Shulammite Son 2:3 a

3(a)

As a citron tree among the trees of the forest,

So is my beloved among the young men.

Shulammite to Court Ladies Son 2:3 b - Son 2:4

3(b)

In his shade I delight to sit down,

And his fruit is sweet to my taste.

He has brought me into his banqueting house,

And his banner waving over me is inscribed, love.

Sustain me with raisin-cakes,

Refresh me with citrons, For I am lovesick.

Oh, that his left hand were under my head,

And his right hand supporting me!

Adjuration to Court Ladies Son 2:7 (first)

I adjure you, O daughters of Jerusalem,

By the gazelles and the hinds of the field That ye arouse not nor stir up love Until itself is pleased to awaken.

COMMENT 2:2-7

Exegesis Son 2:2-7

The shepherd picks up the figure used by the Shulammite and once again turns it to her advantage. He says in essence: You are indeed a lily or flower but compared to those among whom you live you are like a lovely bloom among brambles. He could be emphasizing the jealousy engendered by her beauty in his reference to thorns or brambles. The word translated apple in the American Standard version is much better thought of as a citron tree. Apples do not grow well in the Holy Land. An orange tree seems to fit the description perfectly. Such a tree with its evergreen heavy foliage and golden fruit would indeed stand out amid the cypress, fir or cedar trees. Among the other young men so did her beloved stand out. It might be of import to notice the contrast: she is a flower, he is a tree. This is a subtle compliment on her part. It is so refreshing to contemplate the transparent sincerity of this country lass in the affluence of Solomon’s palace. She turns to the women of the harem, and with the direct simplicity of youth she describes her relationship to the shepherd. In contrast to the trees with no fruit is my beloved who offers fruit and shade. The orange tree blossoms and bears fruit at the same time. Refreshment and rest amid lovely fragrance are both offered by my beloved. She takes great delight in his presence and is satisfied with what he offers her of himself.

The maiden is in the banquet room of Solomonbut she much prefers the banquet hall of her beloved. And just what would that be? A humble, but beautiful vine arbor in the midst of the vineyards. Read 1 Kings 4:7; 1 Kings 4:22-23; 1 Kings 10:21, for a description of the gold vessels Solomon used in his feasts. A canopy was often spread above the host and principle guests at a feast and richly decorated according to the means of the former. (Clarke) Perhaps this is the banner referred to by the maid. It could be that banner is to be thought of as a standard of protection such as those used in battle. Cf. Numbers 1:52; Numbers 5:10; Numbers 6:4; Numbers 6:10; Numbers 10:14; Numbers 10:18; Numbers 10:23; Numbers 10:25. It was a rallying-point and guide to give encouragement and confidence to those on a weary march or those amid extreme conflict. So the bride, transplanted from her lowly station to new scenes of unwanted splendor, finds support and safety in the known attachment she has with her beloved. (Cook)

Are we to imagine that this bride-to-be is actually physically ill from her loss of her loved one? It is possibleshe has lost her appetite and has not eatenshe is weak and in need of refreshment. Sustain me with raisin-cakes, refresh me with citrons, for I am lovesick. There was someone else who was sustained by raisin-cakesread 1 Samuel 30:12 to find out who it was. Orange blossoms were once used in the East to revive the bridemuch like we would use smelling salts. It is from this custom that orange blossoms have been associated with marriage. It would seem that Solomon and his court and courting made her weak and sick but not of love.

As we attempt an understanding of verse six it would seem difficult to imagine a posture for the maiden and her lover in which his left hand could be under her head and his right hand supporting her unless they were lying down. This is an obvious reference to the intimate embrace of the marriage bed, it is repeated in Son 8:3. With this kind of total involvement in the mind of the maid, Solomon has but a superficial interest for her.

The seventh verse is most interesting inasmuch as it is repeated in Son 3:5 and Son 8:4. It seems to be a faithful axiom to which we should give heed. What does it say? It is an adjuration that no attempt to kindle love by unworthy means should be made, for true love awakens spontaneously. It should owe nothing to improper stimulation by others, but be as free and unfettered as the life of the gentle creatures here mentioned. (Clarke) It would seem the ladies of the court were attempting to get her to accept the affections of the King much as they had. No doubt those members of the harem were quite proficient in the art of sex stimulation. Where such desires are aroused apart from the person for whom they are reserved disappointment and frustration is the inevitable result. Genuine love is a shy and gentle affection which dreads intrusion and scrutiny (here the reference to the gazelles and hinds, shy and timid creatures) but dangerous in its strength and vehemence, if heedlessly awakenedas strong as death and as cruel as the grave (Son 8:4-5). Be shy of love, lest, like the silly fawn that runs to look the lion in the face, one heedless gaze betray thee to thy death. (Cook)

Marriage Son 2:2-7

How could we possibly find a more practical passage for present day marriage relationship? Believe it or not you could never, never tell your wife often enough that she is the fairest of women to you. (Of course, she must have been or you would not have made her your choice.) If we look closely she will become more fair each passing day. But she will never know it until we express itand with evident feeling! Once we convince our wife that she is indeed in our eyes all we say she is we shall not wait long for a reciprocal response from her. We can easily be a stand out winner with our wifewho else has access to her heart like her husband? Do we offer protection and refreshment? We are thinking of much more than physical protection and refreshment. A constant consistent solicitous attitude about every relationship along with planned times of mental and physical refreshment will create a genuine appetite for a repeated visit to the shade of your tree and refreshment from your hand. How easy it would be to expand on this section until we had a sizeable marriage manual. We cannot do this but we do want to say every husband (beginning with the writer) must have a banquet room for his wifehe must often lead her to itover it all is the lovely canopy inscribed Love. We are thinking of all that nourishesyour wordswhich is food for the mind and heartfood also for the body, a sense of abundance in more than sharinga total giving of self for the needs and enjoyment of your beloved. Of all persons our wives know the meaning of verse seven. When artificial or crude means are used in a vain attempt to awaken love the results might be disastrous! If we are not willing to accept the nature of love as possessed by our wives we had best leave the lovely creature in the seclusion of her own forest. She is willing to come out, nay she wants to be foundbut not with a bull horn! If courtship is not continued beyond marriage we are due to find out just how strong and cruel love can beand we deserve it! I shall not leave here instructions on how to attract your gazelle or lure your deer. After all she belongs to you.

Communion Son 2:2-7

As much as we see in this text for help in a happy marriage we see even more in a happy relationship with our Lord. Project yourself into this dialogue: My Love to You:

As a lovely flower amid the brambles of the earth so art thou my companion to me. In the midst of the many, yea multitudes who are lost I see each and every one who is saved. I would love to transform every thorn into a flowerbut I want you to know that I am looking intently, with great fond interest on youI can also identify every bramble and its relation to you. How beautiful you appear to me. How deeply I want your constant companionship. We can hardly believe this. It is only true because in love He looks at us through grace. We Respond to His Love:

As an evergreen tree who constantly bears delicious fruit and delightful blossoms in the midst of a forest of trees with no foliage or fruit art thou to me. I have found much more than a refuge in your presence. In the contemplation of your beauty is the fullness of joy. We Advertise to Others:

Relish these wordsrethink each one lest they become commonplace. In the calmness that is mine through my awareness of your love and omnipotence I delight to sit down. When I eat the words you leave me in your book they are so nourishing and sweet to my taste. The more I am willing to sit in your heavenly places the more overwhelmed I am with your abundant provisions. I find in my contemplation of just the four accounts of your love through your Life a whole expansive banquet room. The table is laiden with all my favorite food. Upon entering the room I saw emblazoned over the whole wall a banner and on it were these words*I love you.

A Warning to Those Who Might Think to Presume Upon His Love:*

I adjure you by all the meekness and tenderness of the lovely One: do not push into His presence and demand He express His love for you. Foolish One! How could He more fully show you His heart?it was pierced for you! Stay with Him until in your meditation and exchange of conversation, emotions are awakened. Praise Him and sing of HimHe is love and you shall know it.

FACT QUESTIONS 2:2-7

What was intended as deprecation was turned to a compliment? How?

Show how the orange tree with its golden fruit perfectly fulfills the figure of speech here used.

There is a sharp contrast between the shepherd and other menmuch like the contrast of treeswhat is it?

What was the banquet room of her beloved?

What was the banner of the banquet room?

Are we to imagine the bride is actually physically ill with love? How was she to be helped?

To what act does verse six refer?

Give your own interpretation of verse seven.

Is it really necessary to tell our wives how attractive they are to us? Discuss.

We can easily be a stand out winner with our wife.

Explain. How? Why?

Every husband must have a banquet room for his wife. Explain and discuss.

Discuss the positive and negative qualities involved in discussing husband’s among women.

Of all persons wives know the meaning of verse seven. Explain and discuss.

Love can be strong and cruel as well as soft and gentle. Explain.

Do you really believe our Lord looks upon us as we have described Him under My Love To You?

How can we compare our Lord to other persons?

Discuss the meaning and application of the thoughts expressed under We Advertise to Others.

Isn-’t the thought exaggerated beyond meaning under the heading A Warning to Those Who Might Think to Presume Upon His Love? Discuss.

What is the warning of verse seveni.e., as it relates to our Lord?