Song of Songs 8
Vv 1-3: The Shulammite's desire for her husband's love
continues to increase throughout their marriage.
IF ONLY YOU WERE TO ME LIKE A BROTHER: A desire for
common parentage and origin (as she refers to him as her "brother", so he had
called her his "sister" in Song 4:9). The sibling relationship is of course one
of blood -- and this is highly suggestive in this connection: we ARE the
brothers and sisters of Christ only because of the blood -- his blood shed for
us! The wine we drink represents that blood, the blood of the Lamb who takes
away the sin of the world -- OUR sin!
Obviously "Shulamith" does not really want her bridegroom to
be her brother. Instead, she desires the close and intimate relation only
brothers and sisters know. The fact that her ancestry and family was much
humbler than that of "Solomon" may form the natural background of this statement
(cf Song 1:5,6).
NURSED AT MY MOTHER'S BREASTS: Her desire that the King
would be reduced to the common level of the Bride.
On the NT application, this implies the fact that Christ was
"born of a woman, under the Law" (Gal 4:4; cp Isa 7:14; 9:6), and being a babe
in his mother's arms did in fact nurse at her breasts (cp Psa 22:9). In all
things, therefore, he was made like his brethren, being of the same nature (eg,
Heb 2:11,14,17; 4:15,16; 5:7,8). And then, of course, those who do his will
become his very real family (Mat 12:50)!
THEN, IF I FOUND YOU OUTSIDE, I WOULD KISS YOU, AND NO ONE
WOULD DESPISE ME: "She expresses her desire for greater freedom to display
her affection for him. In ANE cultures the public display of affection between a
man and woman was frowned upon -- sometimes even punished. On the other hand,
public displays of affection between children and family members were allowed.
Accordingly, she hyperbolically wished that she and he were children from the
same family so she could kiss him anytime she wished without fear of punishment
or censure" (NETn).
This statement need not mean that she is afraid of being
"despised" because of her love for the shepherd/king; indeed, she had already,
earlier, been beaten by the "watchmen" because of it (Song 5:7). No, she is not
afraid of such a thing (Luk 9:26)! But nevertheless, how wonderful it would be
if all artificial restrictions were removed out of the way... and she could
behave to him in the fullest expressions of intimacy, with no thought of what
others might say or think!
In a like vein, the prophet speaks to the city of Jerusalem
(as we already have seen and know, symbolic of the saints of God, and the Bride
of the Lamb): "The sons of your oppressors will come bowing before you; all who
despise you will bow down at your feet and will call you the City of the LORD,
Zion of the Holy One of Israel. Although you have been forsaken and hated, with
no one traveling through, I will make you the everlasting pride and the joy of
all generations. You will drink the milk of nations and be nursed at royal
breasts. Then you will know that I, the LORD, am your Savior, your Redeemer, the
Mighty One of Jacob" (Isa 60:14-16).
I WOULD LEAD YOU AND BRING YOU TO MY MOTHER'S HOUSE:
"Here the wife pictures herself playfully leading her husband as an older sister
or mother would lead a younger brother or son. Solomon and the Shulammite were
close friends as well as lovers (cf Song 5:1,16)" (Const). The intimate
fellowship in the family circle is referred to here (see also Song
Beyond this, which seems a pleasant and relaxed scene of
domestic bliss, there is to be found -- by this point, we should expect no less!
-- a most lovely and elevated spiritual counterpart. Even as the young woman was
brought into the king's palace (Song 1:4; etc), so in Christ we have been made
to sit, figuratively, in "heavenly places" (Eph 1:3,20; 2:6,13). And even as she
now brings him, in delightful companionship, into the humble dwelling of her
mother, so Christ has -- and will -- make his abode with us, in whatever lowly
place we be (John 14:17,23).
SHE WHO HAS TAUGHT ME: An alternative is proposed by
the RV mg: "that thou [ie, the lover/husband, or Christ] mightest instruct me."
Also, the LXX follows a variant reading (basically, with a difference of one
letter): "she who bore me" (as does the RSV and the NEB) -- which then matches
Song 3:4 more closely.
As to "that thou mightest instruct me", consider the example
of Mary, who sat at Jesus' feet, never leaving, and so was instructed by him
(Luk 10:38-42). This was surely the "better part", and the greatest gift she
could give her Savior -- her loving devotion and absolute attention!
As to "she who taught me", Gill writes, "The allusion may be
to a grave and prudent woman, who, taking her newly married daughter apart,
teaches her how to behave towards her husband, that she may have his affections,
and live happily with him." Wise words indeed, and reminiscent of 1Ti 5. Gill
then goes on to the further spiritual lesson: "The house of God is a school of
instruction, where [believers] are taught the ways of Christ, the doctrines of
the Gospel, and the duties of religion; nor are the greatest believers above
instruction, and the means of it."
I WOULD GIVE YOU SPICED WINE TO DRINK: Continuing the
little brother/older sister imagery of Song 8:1, the Beloved suggests that if
she had been an older sister and he had been her little brother, she would have
been able to nurse him. This is a euphemism for her sensual desire to offer her
breasts to him in marital lovemaking.
SPICED WINE: "The term 'reqach' refers to ground herbs
that were tasty additives to wine (HAL)" (NETn). This was the wine dispensed by
the woman named "Wisdom": Pro 9:2,5.
As to spiritual application, Henry writes, "The exercise of
grace and the performance of duty are spiced wine to the Lord Jesus, very
acceptable to him, as expressive of a grateful sense of his favours. Those that
are pleased with Christ must study to be pleasing to him; and they will not find
him hard to be pleased. He reckons hearty welcome his best entertainment; and,
if he have that, he will bring his entertainment along with him."
"Love would GIVE to the beloved... The kisses, the spiced
wine, and the pomegranate juice which the bride would offer to her spouse may
suggest to us that Christ looks for the affection, the holy service, the
consecrated devotion, of those for whom he died. What can we give him? If we
cannot bathe his feet with tears or anoint his head with precious and fragrant
unguents, we can at all events offer to him the sincere affection of the heart,
a constant place in our thoughts, the tribute of our praise, and, to crown all,
the service which, being rendered to his people, he will accept as given to
POMEGRANATES: This is probably another euphemism for
her breasts. For the Scriptural symbolism of pomegranates, see Song
HIS LEFT ARM IS UNDER MY HEAD AND HIS RIGHT ARM EMBRACES
ME: See Song 2:6n. Now that the story itself has progressed, seemingly, as
far as the Millennium, Atwell writes: "In that day the mutual love of the
Beloved and his Chosen will be apparent to all, and nothing shall ever mar the
perfect bliss of their union. His love will always encircle her, and she will
find perfect peace in him."
"Both thine arms are clasped around me,
And my head is on thy breast;
And my weary soul hath found thee
Such a perfect, perfect rest!"
This section (Song 5:2 -- Song 8:4) that began with
estrangement ends with the lovers entwined in each other's arms.
DAUGHTERS OF JERUSALEM, I CHARGE YOU: DO NOT AROUSE OR
AWAKEN LOVE UNTIL IT SO DESIRES: Again, this refrain seems to serve to divide
one section of the Song of Songs from another (cp Song 2:7; 3:5). Following the
translation as given, it appears that "Solomon" again urged his wife's friends
not to try to awaken her love for him artificially but to let love take its
natural course. But textual scholars tell us that here there is a subtle
difference. So, instead of "do not arouse or awaken love", we might read: "Why
should you arouse or awaken love?" -- her love is now fully alive and needs no
further stimulation. And her love is now known to the whole world; no one CAN
interfere or hinder -- or even encourage -- any more! No outsider can influence
the course of their communion and love, ever again!
The companions speak, describing the scene they now witness.
The angels in heaven, and all her friends on earth, are altogether the joyful
spectators of the bride's joyful experience.
WHO IS THIS COMING UP FROM THE DESERT LEANING ON HER
LOVER?: Cp Song 3:6n; and, more generally, but with the same theme, Song
6:10. The "wilderness" connoted to the Jewish mind Israel's 40 years of trials
(cp, eg, Psa 107:2-8; Deu 32:9-12), as well as the tabernacle's 40-year sojourn.
The couple had emerged from their trials successfully too (especially her
seeming apathy: Song 5:2-7). The "wilderness" also symbolized God's curse (cf
Jer 22:6; Joel 2:3). The couple had -- by their love for one another -- likewise
overcome the curse of disharmony that God had placed on the first couple, Adam
and Eve (cf Gen 3:16 and Song 7:10n).
At this point, the militant element of Song 3:7,8 and Song
6:10 seems to have disappeared; does this indicate that, in the Millennium, the
rebellious tendencies of the mortal nations has now been completely
At this point also, the country people, or the group of her
relatives, are gazing at the pair of lovers, not coming in royal and majestic
state (as in Song 3:6-11; 6:10), but in the sweet simplicity of true affection,
the bride leaning with loving confidence on the arm of her husband, as they were
seen before in the time of their "first love" (cp Phi 1:9; 1Th 4:9,10; ct Rev
2:4; Mat 24:12).
In Rev 12:6 a woman who appears to represent Israel -- having
given birth to a special son -- flees INTO the desert or wilderness, to a place
prepared for her by God; there He takes care of her for 1,260 days. Now, In Song
8:5, a woman comes OUT OF the wilderness, leaning upon her husband and master.
Is there a Bible connection between these two passages? Possibly, although Rev
12 is susceptible of a myriad of different interpretations. This is a legitimate
question, but perhaps too tangential to this study; the reader must be left to
his own resources on the matter.
The word "raphaq" (leaning) occurs only this once in the OT.
Special emphasis is placed on the bride's leaning upon her husband. This of
course expresses closeness and intimacy and love. But it may also be intended to
suggest her dependence upon him; this was and is ever true. If her beauty is
praised, it is because HE has made her beautiful; if her devotion and love are
praised, it is because HE has been such a wonderful object for such devotion and
love. And if it ever be thought that her present state is the result of her own
efforts and labors, let it be remembered that HIS own, infinitely more demanding
labor has made it all possible; and that her "works" -- no matter how exhaustive
-- can never approach to the point of "earning" what is hers truly and solely by
HIS grace and mercy and love.
For, says he, "My grace is sufficient for you, for my power is
made perfect in weakness... That is why, for Christ's sake, I delight in
weaknesses, in insults, in hardships, in persecutions, in difficulties. For when
I am weak, then I am strong" (2Co 12:9,10). "My soul clings to you; your right
hand upholds me" (Psa 63:8). "The eternal God is your refuge, and underneath are
the everlasting arms" (Deu 33:27). "Now there was leaning on Jesus' bosom one of
his disciples, whom Jesus loved" (Joh 13:23). "Trust in the LORD with all your
heart and lean not on your own understanding; in all your ways acknowledge him,
and he will make your paths straight" (Pro 3:5,6).
"As a skilled artist by two or three strokes brings some
incident vividly and picturesquely before the eye, so does the poet here by a
few words picture before us a scene harmonious with the whole composition, and
depict the mutual relation of the two personages of this exquisite dramatic
idyll. We see the bride returning to the home of her youth, quitting the
familiar pastures, and approaching the dear abode; she is 'leaning upon her
beloved'... Having given herself into his keeping, she knows that she is safe;
that he will lead her aright, that he will never leave and never forsake her;
that if she stumbles, she will not be allowed to fall; that if she is faint and
weary, he will uphold her tottering steps; that if she is fearful, his words and
his smile will banish her apprehensions and restore her peace"
UNDER THE APPLE TREE I ROUSED YOU: "Who is this coming
up from the desert leaning on her beloved?" The king answers this question, but
he addresses his answer, not to the companions and observers who ask it, but to
his bride alone. He reminds his bride of the time she had been sitting with him,
under his shade -- as though he were the apple tree (Song 2:3,5) -- the "tree of
life". It was there, he recalls, that he kindled within her the flame of her
first love, and now that love has been fully realized in their union and life
together. How far they have come!
"The Masoretic pointing of the Hebrew text (the most ancient
traditional interpretation to which we can appeal) assigns the words to the
bride, but the majority of the Christian fathers, to the king. The whole passage
gains in clearness and dramatic expression by the latter arrangement... first
the king, reminding the bride of the happy past, and then the bride, taking
occasion from his words to ask for an assurance of his enduring affection"
The verb form here points to the bride being the speaker,
rather than the king. And it may be possible to make the same general sense out
of this passage even if she were speaking to him. But the allusions to the
previous incident -- the one described in Song 2:3,5 -- would seem to call for
the king to be speaking to her in a sort of reverie or reminiscence. Therefore,
textual evidence to the contrary, we lean in that direction. (Or perhaps the
correct view, more precisely, is that SHE is speaking after all, but that she is
simply recalling the words that HE had spoken to her.)
THE APPLE TREE: See Song 2:3n.
THERE YOUR MOTHER CONCEIVED YOU, THERE SHE WHO WAS IN LABOR
GAVE YOU BIRTH: Childbirth in the open air was not uncommon and the
Shulamite might well have been born in such circumstances. (This lends extra
weight to the idea that he is speaking to her, and not she to him, for the words
could hardly apply to the birth of the king.) Cp Song 3:4n; Song 8:2n.
Spiritually, she had been begotten by the Spirit-word (1Pe 1:23; 2:2; Joh
Burrowes weaves together a beautiful tapestry of "wilderness"
reminiscences illustrative of this verse: "Before Jesus found us, our condition
was truly forlorn. Like a poor, way-worn pilgrim in an oriental desert, under
the withering heat, we had with Hagar sat down to die (Gen 21:16); but we saw
one who was as the shadow of a great rock in a weary land; [Isa 32:2] to him we
turned, and under his shadow we sat down with great delight; there one touched
us, greater than the angel who was sent to the disheartened prophet (1Ki 19:5);
there God called on us to arise from our despondency; there he opened our eyes,
and caused us to see a well of living water, [Gen 21:19; cp Num 21:16-18] and
made us go in the strength of that food onward to the mount of God, where he had
appeared, not in the terrible darkness of Sinai, but in the mercy of Calvary and
gentleness of Zion. There, beneath the dropping of his blood, were we given away
to him in covenant relation... and with a tenderness infinitely surpassing that
with which the beloved disciple fostered the mother of Jesus, committed to his
care by the dying Saviour on the cross, [John 19:25-27] did our precious
Redeemer from that hour take us into his own fortune, his own bosom, his own
These verses 6,7 can easily be seen as the climax of the
entire book. Though a few other matters are dealt with in the remaining seven
verses, this portion expresses, in the most elevated and absolute language, the
primacy of love in all of God's relations. It is the motivating force in His
actions toward men, and especially toward Israel; it is the motivating force in
all of Christ's life; and it is the tenderest and sublimest quality drawn forth
from the breast of the Beloved Bride, by which she endears herself to her
Husband. "For God so loved the world that he gave his only begotten Son, that
whoever believes in him shall not perish but have eternal life" (Joh 3:16). "But
God demonstrates his own love for us in this: While we were still sinners,
Christ died for us" (Rom 5:8). "Because of his great love for us, God, who is
rich in mercy, made us alive with Christ even when we were dead in
transgressions -- it is by grace you have been saved" (Eph 2:4,5). "But when the
kindness and love of God our Savior appeared, he saved us, not because of
righteous things we had done, but because of his mercy" (Tit 3:4,5). "For
Christ's love compels us, because we are convinced that one died for all, and
therefore all died. And he died for all, that those who live should no longer
live for themselves but for him who died for them and was raised again" (2Co
5:14,15). "Dear friends, since God so loved us, we also ought to love one
another. No one has ever seen God; but if we love one another, God lives in us
and his love is made complete in us. We know that we live in him and he in us,
because he has given us of his Spirit. And so we know and rely on the love God
has for us. God is love. Whoever lives in love lives in God, and God in him...
We love because he first loved us" (1Jo 4:11-13,16,19).
PLACE ME LIKE A SEAL: As is often the case in human
affairs, profound thoughts can center upon simple things, and something of
little intrinsic value can sustain a rich bounty of meaning. The seal (Heb
"chowtham") was a cylinder seal or a signet ring, as well as the impression made
by it. In the ANE, such a seal was used to authenticate a document or to denote
ownership of property (and exclusive right to the use thereof: cp Song 4:12).
The sealing cylinder or ring was thus very valuable (Jer 22:24; Hag 2:23), and
an emblem of authority (Gen 41:42; Est 3:12; 1Ki 21:8). Such a "chowtham" was
used to make a stamp impression to identify the object as the property of the
seal's owner (cp also Rev 7:3-8; 9:4; 14:1; Eze 9:4,6). Seals were made of
semi-precious stone upon which was engraved a unique design and an inscription,
eg, "l' mlk" = "belonging to king" The impression could be placed upon wet clay
of a jar or on a writing tablet by rolling the seal across the clay. Because it
was a valuable possession its owner would take careful precautions not to lose
it, keeping it close to him at all times. Seals were often hung from bracelets,
armbands (2Sa 1:10), or necklaces (Gen 38:18); or worn as rings (Jer 22:24; Gen
41:42; Est 3:12).
This whole picture is, also, very similar to the Jewish
concept of phylacteries, or tephillim, and mezuzim -- little boxes or containers
bound to arms or foreheads, or affixed to doorposts, on which important
Scripture verses were inscribed, as aids to remembrance (cp Deu 6:8,9; 11:18;
Exo 13:9,16; Pro 3:3; 6:21; 7:3; Mat 23:5). Such is what Christ should be to us,
and what we are to Christ -- remembrances attached to the person, or kept close
at hand, which are never lost or misplaced or left behind. Like the band of blue
sewn or dyed upon the Jewish garments, which reminded them of heavenly things
and of God (Num 15:38,39), or like the wedding rings worn by many couples today
-- these are other reminders of solemn and holy obligations, obligations of love
The Bride's figurative request draws on two actions associated
with the seal. First, just as a seal was rolled on wet clay in order to leave
its impression to identify the person to whom the object belonged, so she wanted
to be impressed on his heart. Second, just as a seal was attached around one's
neck or tied to one's arm in order to keep it safe, she was asking that Solomon
keep her in a close relationship, which would never be lost.
The "chowtham" was something highly precious to the owner and
could be used symbolically for a person whom one valued [cf Jer 22:24; Hag
2:23]; and so the bride was asking Solomon that he treasure her, that he regard
her as a cylinder seal or prized ring.
In the NT, the sepulchre that was "sealed" shut by men (Mat
27:66, sw in LXX) was "sealed" open by an angel (Mat 28:2)! This is the seal of
our salvation, and the seal of our Beloved's love for us! Also, the wounds our
Saviour received, in hands and feet and side, may serve him too -- even now in
heaven -- as the "seals" by which he remembers us, whom he loved even unto
death. They are like the twelve stones upon the breastpiece of the High Priest
(Exo 28:15-21), which represented the twelve tribes of Israel, and which he took
with him into the Most Holy Place, into the very presence of God. Zion, or
Jerusalem, said about her God, "The LORD has forsaken me, the Lord has forgotten
me" (Isa 49:14). But the LORD responded, "Can a mother forget the baby at her
breast and have no compassion on the child she has borne? Though she may forget,
I will not forget you! See, I have engraved you on the palms of my hands" (Isa
49:15,16). And the glorified Son of God so speaks to us, the "New Jerusalem":
'Never think that I have forgotten you. I have indelible seals, upon my hands
and in my side. Though healed now, they are ever with me -- and it is as though
your names, each and every one of you, are engraved upon my very person. My love
for you is stronger than death, my passion more unyielding than the grave! Never
fear: you are mine. I WILL REMEMBER YOU!' Cp also 2Ti 2:19: "Nevertheless, God's
solid foundation stands firm, sealed with this inscription: 'The Lord knows
those who are his'."
In the NT, the Holy Spirit of promise (or the promised Holy
Spirit) is called a "seal" ["sphragis" = the stamp of a signet ring], or a
deposit ["arrhabon" = a pledge, ie, down-payment, or part of the purchase price]
guaranteeing our inheritance (Eph 1:13,14; cp Eph 4:30; Rom 4:11; 1Co 9:2; 2Co
1:22; 2Ti 2:19; Rev 9:4).
OVER YOUR HEART: This seal could be suspended by a cord
around the neck (and thus over the heart) as in Gen 38:18. The seal upon his
heart recalls Christ's pierced side (Joh 19:34). Cp the gems on the breastplate
-- each engraved like a signet ring with the name of one of the twelve tribes
"The names of all the saints he bears,
Engraven on his heart.
Nor shall the humblest saint complain
That he has lost his part."
LIKE A SEAL ON YOUR ARM: A cylinder seal or ring might
be tied to one's arm, or a more conventional ring worn on one's hand (ie,
finger). Cp also Isa 49:13-16a: the "seal" upon Christ's hand or arm.
FOR LOVE IS AS STRONG AS DEATH: The Heb ("haz") for
"strong" suggests an irresistible assailant or an immovable defender (Jdg 14:18;
Num 13:28). What can separate us from the love of God in Christ Jesus? "Who
shall separate us from the love of Christ? Shall trouble or hardship or
persecution or famine or nakedness or danger or sword? As it is written: 'For
your sake we face death all day long; we are considered as sheep to be
slaughtered.' [Psa 44:22] No, in all these things we are more than conquerors
through him who loved us. For I am convinced that neither death nor life,
neither angels nor heavenly rulers, neither the present nor the future, nor any
powers, neither height nor depth, nor anything else in all creation, will be
able to separate us from the love of God that is in Christ Jesus our Lord" (Rom
8:35-39). Not even death can separate us from the love of God in Christ -- as
both Peter (John 21:15-19) and Paul learned (Acts 20:24). Love, divine love,
stands as the only creative and constructive force which throws down the
gauntlet and defies all destructive and degenerative forces.
"Death in its own sphere is strong and seems omnipotent; but
it cannot conquer love. Death, with all its terrors, was set before the Lord
Jesus Christ, as the price of his love for men, but it did not deter him. He
loved us and gave himself for us, enduring the cross and despising the shame.
[Heb 12:2] Death, too, has been ten thousand times set before the Bride of the
Lamb; and she, too, loveth not life unto the death, for neither death nor life
is able to separate us from the love of God which is in Christ Jesus [Rom
8:38,39]" (Stuart, cited by Ask).
ITS JEALOUSY UNYIELDING AS THE GRAVE: The Hebrew
"qinah" has a wide range of meanings: "jealousy" (Pro 6:34; 14:30; 27:4),
"competitiveness" (Ecc 4:4; 9:6), "anger" (Num 5:14,30), "zeal" (2Ki 10:16; Psa
69:9; 119:139; Job 5:2), and "passion" (Song 8:6). "Jealousy" here should not be
understood so much as the rather negative "green-eyed monster", but as the
positive and reasonable assertion of a rightful ownership claim (cp 2Co 11:2).
So it is with Christ and his precious lambs: "I give them eternal life, and they
shall never perish; no one can snatch them out of my hand" (Joh
UNYIELDING AS THE GRAVE: The KJV has "cruel as the
grave", but the word may be translated "unyielding" (NIV) or "relentless" (JB).
The grave is relentless, and never satisfied, in seeking others to consume (Pro
30:15,16), as it is unyielding once it has them in its grasp. But the
zeal/jealousy/passion of God for His children (as that of Christ for his bride)
can overcome the power of the grave (Heb "sheol"): "I am the Living One; I was
dead, and behold I am alive for ever and ever! And I hold the keys of death and
Hades" (Rev 1:18; cp 1Co 15:54-57; Hos 13:14). Cp also Exo 20:5; 34:14; and --
of Christ -- Psa 69:9. The zeal that burned in Jesus Christ (Psa 69:9; Luk
12:49,50) was kindled also in his followers (Act 2:3; Rom 15:30; Phi 2:17) -- so
that "they overcame him [the accuser] by the blood of the Lamb and by the word
of their testimony; they did not love their lives so much as to shrink from
death" (Rev 12:11). And so they sing:
"I need thy presence every passing hour:
What but thy grace can foil the tempter's power?
Who like thyself my guide and stay can be?
Through cloud and sunshine, Lord, abide with me.
¶ "I fear no foe, with thee at hand to bless;
Ills have no weight, and tears no bitterness;
Where is death's sting? where, grave, thy victory?
I triumph still, if thou abide with me."
IT BURNS LIKE BLAZING FIRE: "Burns" and "blazing" both
represent the same Hebrew word, "resheph", derived from the primary word
"saraph" (cp our English "seraph" and "seraphim", as in Isa 6:2). It literally
means to be set on fire, as a live coal -- but it is also used for the lightning
(Psa 78:48), which flashes across the sky, or sparks springing from a campfire
(Job 5:7), and sometimes figuratively (ie, Psa 76:3) for an arrow -- and maybe a
flaming arrow -- as it too flashes across the sky. (Cupid's arrow of love is the
rough approximation, in Greek mythology, of this concept.)
Furthermore, a blazing fire may connote a branding iron --
with which the arm or hand might be branded, with the mark of a slave (cp Isa
44:5; 49:16; Rev 13:16; Exo 13:9); in this case, a "slave of love"!
LIKE A MIGHTY FLAME: Like a burning fever. "A most
vehement flame" (RSV); "the very flame of Yah" (RV), an abbreviated form of the
divine name (Yah) being used to express the superlative. "The abbreviated form
'Yah' is used only in poetic texts as a variation of 'Yahweh' (eg, Exo 15:2;
17:16; Psa 68:5, 19; 77:12; 89:9; 94:7,12; 102:19; 104:35; 105:45; 106:1,48;
111:1; 112:1; 113:1,9; 115:17,18; 116:19; 117:2; 118:5,14,17–19; 122:4;
130:3; 135:1,3,4,21; 146:1,10; 147:1,20; 148:1,14; 149:1,9; 150:1,6; Isa 12:2;
26:4; 38:11)" (NETn).
The flame that never dies may be a reference to the fire on
the altar of God, which was to be kept burning, and not allowed to go out (Lev
6:12,13); thus it symbolized the burning and unquenchable love of God for His
This phrase is the single reference in the text to the Name of
the LORD God. Still, it does not seem necessary to struggle to find the Divine
Name in the Song of Songs. The picture of human love found here is consistent
with the noblest Bible teaching on human sexuality; and the parable it presents
-- pointing unfailingly to Christ and his perfect Bride -- is one of the
loftiest themes in all the Bible. The purity of the human relationship pictured
is one of the strong arguments for the fact of divine revelation. So the Book
hardly demands one rather secretive reference to the name Yahweh to sanctify it;
it is sanctified by its own revelation and teachings -- it may be said to have
the "seal" of God on it already!
MANY WATERS CANNOT QUENCH LOVE; RIVERS CANNOT WASH IT
AWAY: Cp 1Th 5:19: "Quench not (do not put out) the Spirit's fire." So
brightly burns the flame of their love, that even a great flood, and a mighty
river could not quench it! Defiantly, against all that may be dark or
threatening in life, this girl throws into the balance the inextinguishable
flame of love.
This expression of fervent and irresistible love from the lips
of the bride points to the monogamous character of marriage. True marriage is
the union in love of one man and one woman, and any intrusion by a third party
violates the unique relationship between the two. The desire of one who truly
loves is so strong that he gives himself completely to the other and desires the
same strong, exclusive affection in return. Such a love for another is from the
LORD ("like the very flame of the LORD": v 6), and it cannot be extinguished.
The many waters of trouble, suffering, and old age, cannot stifle love; it lives
on still. There were such "many waters" which tried, in the beautiful human
story of this Song of Songs, but they could not quench the maiden's love for her
Likewise, our Lord Jesus Christ was inundated by "many waters"
of trials and troubles: "All your waves and breakers have swept over me" (Psa
42:7; cp Psa 69:1,2,14,15; 88:7,15-17; Lam 3:53-55). And he was brought even to
death, at the "altar of God" (Psa 43:4; 118:27). Yet his love for his God and
for his "children" and "bride" were never diminished.
And again, for the saints, if their faith -- and their love
for their Master -- be built on the rocks, and not on the sand, then the rains,
the winds, and the floods of waters cannot overwhelm them (Mat
IF ONE WERE TO GIVE ALL THE WEALTH OF HIS HOUSE FOR LOVE,
IT WOULD BE UTTERLY SCORNED: As such love cannot be extinguished, neither
can it be bought. No price tag can be put on love! It is not for sale, at any
price (cp Psa 49:7,8; Isa 55:1,2; 1Pe 1:18,19). Not even a blank check from a
Rockefeller or a Carnegie can purchase it! Cp Peter's response to Simon's
attempt to buy the gift of God: "May your money perish with you, because you
thought you could buy the gift of God with money!" (Act 8:20; cp Num
Such absolute and priceless love is likewise the spiritual
ideal between God and His people. We are warned not to serve two masters (Mat
6:24) and to love the LORD our God with all our heart, soul, mind, and strength
(Mar 12:30). The surpassing greatness of knowing Christ is far greater than all
of this world's prosperity and power and prestige and pomp (Phi 3:8).
It would almost seem that Paul had this verse in mind when he
wrote: "If I give all I possess to the poor... but have not love, I gain
nothing" (1Co 13:3).
WE HAVE A LITTLE SISTER, AND HER BREASTS ARE NOT YET
GROWN: Among the commentators there is no real consensus on the section
which commences here. Is this a reminiscence by the Bride's older brothers (or
the female companions), of her earlier childhood, during which they watched her
and protected her chastity (ie v 9) until she was full-grown (Song 1:6)?
[Brothers seem to have played a major part in a sister's courtship and marriage
(Gen 24:29,50,55,60) and in the protection of her chastity (Gen 34:6-17; 2Sa
13:20,32).] Or, alternatively, the brothers (or the companions) speak (or
perhaps even the Bride herself speaks) of a younger sister. She is not
physically mature (in ct Bride herself: Song 4:5; 7:3; cp also Eze
On a spiritual plane, this last possibility suggests
prospective believers -- those who come to accept Christ during the Millennium.
Identifying the "young sister" with new, mortal believers in the Kingdom Age is,
for all practical purposes, a uniquely Christadelphian position. Nothing else
would make nearly so much sense as this. Accordingly, (1) Atwell writes: " 'A
little sister' [is] one who is still in a state of poorness and imperfection in
the day when the Chosen One of the Beloved has come to the fulness of perfection
and beauty. The desire for the little sister is that she, 'the residue of the
heathen', [Eze 36:3-5] shall flourish and mature and come to a like state of
perfection." (2) Ask writes of this "Song whose scene is laid in the Kingdom of
God", that "a vast multitude of those living in that age are striving to perfect
themselves in God's sight, and longing for the day when the thousand years will
end and they too will become constituents of the Lamb's Wife. The Bride, with
fellow-feeling for their position, shares her Husband's earnest desire for their
complete redemption." And (3) HPM writes, "Who is the sister? First, it should
be noted that she is related; she is a sister. Next, she is not only her sister,
but his as well, for she [he assumes the Bride is speaking here] uses the
plural, personal pronoun, 'we'. Third, being a sister, she is a daughter of the
mother: the covenant of God. Finally, the sister is 'little', she is
undeveloped. As the whole setting of this section of the Song is in the
millennium, it is necessary to look to the future, to discern who is here
referred to. During the millennium, the equivalent of the Bride will be
developed from among the sons of men, to be granted immortality and union with
Christ at the end of his thousand years' reign. That community is the 'little
one' of this verse, answering to the four points enumerated above."
Such insights into these verses, it must be emphasized, will
not be found among the other expositors of the Song of Songs. Their conclusions?
Generally, that the current "bride" represents the Jewish church, and the "young
(undeveloped) sister" the Gentile church -- with whom the hope of the gospel
must be graciously shared: the "other sheep that are not of this fold" (Joh
10:16; cp Act 15:14-17; 18:10; Rom 15:9-12; Eph 2:12-14). Or that the "bride" is
the current church, earnestly desiring along with Christ that its newest and
youngest members may grow up into the "fullness of Christ" as well (Eph
4:13-16). These are quite reasonable interpretations, as far as they go, but
they fall short of dealing with the evident Kingdom application of this section
of the Song of Songs.
WHAT SHALL WE DO FOR OUR SISTER FOR THE DAY SHE IS SPOKEN
FOR?: The speaker or speakers, whoever they are (see note above), reveal
their desire to prepare the young sister (whoever she might be!) for a proper
marriage when the time is ripe.
Or alternatively, again, the saints in the kingdom, along with
Christ, ponder the spiritual welfare of those mortals who have newly turned to
the Lord. What will they do for the "little sister"? Like the Levites, the
glorified saints will act as "priests" in the kingdom age; they will teach and
instruct and guide, as well as govern, the mortal peoples -- patiently helping
them to grow spiritually, preparing them to become, themselves, parts of the
Bride of Christ: "O people of Zion, who live in Jerusalem, you will weep no
more. How gracious he will be when you cry for help! As soon as he hears, he
will answer you. Although [now!] the Lord gives you the bread of adversity and
the water of affliction, [then... at that time!] your teachers will be hidden no
more; with your own eyes you will see them. Whether you turn to the right or to
the left, your ears will hear a voice behind you, saying, 'This is the way; walk
in it' " (Isa 30:19-21). " I will lead the blind by ways they have not known,
along unfamiliar paths I will guide them; I will turn the darkness into light
before them and make the rough places smooth. These are the things I will do; I
will not forsake them" (Isa 42:16). "This is what the LORD says -- your
Redeemer, the Holy One of Israel: 'I am the LORD your God, who teaches you what
is best for you, who directs you in the way you should go. If only you had paid
attention to my commands, your peace would have been like a river, your
righteousness like the waves of the sea. Your descendants would have been like
the sand, your children like its numberless grains; their name would never be
cut off nor destroyed from before me' " (Isa 48:17-19; cp also Isa 58:11-14; Psa
Perhaps the best alternative is to see these verses as coming
from the Bride. She has now consummated her relationship with her beloved,
finding the greatest joy in his company. She is looking back with thankfulness
that she came to those sacred moments as a virgin. She thinks of her younger
sister and longs for her to know the same joys that she now experiences. So she
expresses her concern for the care and protection of her sibling. She, along
with her husband, undertakes to guard her sister from the loss of something
precious. (Of course, this scenario fits best with the "new believers in the
IF SHE IS A WALL: Implying virginity (ie Song 4:12). An
outside fortress wall that protects the city from enemy military attacks (eg,
Lev 25:29,30; Jos 6:5; 1Ki 3:1; Neh 2:8; 12:27; Jer 1:18; 15:20). A comparison
between the impregnability of a city fortified with a strong outer wall and a
virtuous and self-restrained young woman, who successfully resists any assaults
against her virginity.
WE WILL BUILD TOWERS OF SILVER ON HER: "Turrets" or
"battlements". The row of stones along the top of a fortress wall (Eze 46:23),
set for the defense and stability of the wall. That is, we will protect
SILVER: The metal that signifies redemption (Song
3:10n; Exo 30:12,13).
IF SHE IS A DOOR: In this instance, the opposite of the
wall -- suggesting that she is sexually promiscuous.
Or possibly, rather than suggesting promiscuity, this may be
read this way: as the "wall" is for protection, and signifies purity and
protection against any immoral advances... so the "door" may permit entrance of
that which is legitimate and beneficial -- ie, the teaching of the KIng and
would-be Husband (cp Act 14:27).
WE WILL ENCLOSE HER WITH PANELS OF CEDAR: Literally,
"enclose" = "barricade" (NET). Such panels may have been used in military
contexts in reference to the siege or defense of a fortress city, by setting up
military positions (siege-walls) to surround a besieged city (eg, Isa
"This she speaks, not as upbraiding her little sister that had
no breasts, but comforting her... that he who had made her what she was, who had
built her up upon himself and made her to grow up to maturity, could and would
do the same kindness for those whose case she bore upon her heart" (Henry).
Shulamith reflects back on her own pilgrimage of faith and how far her Lord has
brought her. It was only yesterday that she was the poor country maiden with
nothing to bring to the shepherd-king, except of course her seeking and loving
heart. Now she stands at the side of her "Solomon", having the stature of a
I AM A WALL: Meanwhile, the bride Shulamith affirms
vigorously that she kept herself chaste for her husband. Now full-grown
(possibly in contrast to vv 8,9), the Bride proclaims her chastity ("I am a
AND MY BREASTS ARE LIKE TOWERS: The noun "migdal" can
refer to the watchtowers of a fortified city (2Ki 17:9; 18:8; 2Ch 26:9),
projecting towers along the fortified city wall which were crucial to the
defense of the city (2Ch 14:6; 26:15; 32:5), or fortress towers in the
countryside set for the defense of the land (Jdg 9:52; 2Ch 27:4; Eze 27:11). The
Bride mixes metaphors by describing her well-developed breasts (Song 4:5;
7:3,4,7,8; cp Eze 16:7) with a comparison of sense and a comparison of sight:
(1) In a comparison of sense: she successfully defended her virginity and sexual
purity from seduction, as fortress towers defended the city; and (2) in a
comparison of sight: as the fortress towers along a city wall projected out at
the corners of the wall, the Bride's breasts finally developed into beautiful
"towers" (cp Song 8:8: where either she as a young girl, or her younger sister,
did not as yet have developed breasts).
THUS I HAVE BECOME IN HIS EYES LIKE ONE BRINGING
CONTENTMENT: This can be read "Thus I have become" or "Then I was"; either
is suitable. Likewise, "one bringing contentment" might as easily be "one
finding peace, or favor". Therefore, she expresses her desire to be "peace"
("shalom") FOR her beloved husband -- and to continue in peace or oneness WITH
him. Her purity and love -- amply described earlier in this Song -- have now
resulted in this peace. "Shalom" carries with it the nuances of completion,
fulfillment, harmony, contentment (NIV), rest, and -- especially -- oneness with
the Divine. Each shade of meaning carries its own witness to the richness of the
The term "shalom" also brings instant association with the
typical "Solomon" and "Shulamith", as well as the capital and temple city of
"Jerusalem" -- since all four words share the same Hebrew root. As the Kingdom
begins, all three -- man, woman, and city -- are brought together for the first
time in human history, when the Glory of the LORD will fill the earth. A time of
unexcelled "shalom" will have come to the world: the King of peace will find
peace with his lovely Bride in the city of peace, whilst all the world will be
at peace as well.
Vv 11,12: Another very difficult passage, and susceptible of
various interpretations: Is there one "vineyard" or two? Is (are) the
"vineyard(s)" literal or figurative? Who owns it (them) -- "Solomon" or
"Shulamith", or both? The view expressed here assumes that the king owned the
one vineyard first (which was leased out to tenants: Song 1:6) and that -- after
his marriage -- he gave it outright as a wedding gift to his bride. But this
scenario is by no means a certainty.
SOLOMON HAD A VINEYARD IN BAAL HAMON: The opening
phrase is reminiscent of the "Song of the vineyard" in Isa 5:1-7. The site of
"Baal Hamon" is unknown. "It has been supposed to be identical with Baal-gad,
and also with Hammon in the tribe of Asher (Jos 19:28)" (Easton). In the
story/parable, evidently, "Solomon" had an extensive vineyard there, which he
leased to the Shulammite's brothers; they in turn put her to work in it (Song
1:6). It was there that she met and fell in love with the young shepherd who
turned out, also, to be the king.
BAAL HAMON: The name "Baal Hamon" signifies "the lord
of a multitude". Cp the significance of the name of Abraham, with the same root:
"father of a multitude" (Gen 17:4,5). It is easy to make this name out as a
prophetic allusion to the Lord Jesus Christ: Abraham is the father of a great
multitude, Jew and Gentile alike, who are his spiritual seed, because they have
the same faith as their "father" (Rom 4:12,16; Gal 3:7,9; Joh 8:39); likewise,
Christ himself is the "Lord" of the same great multitude.
HE LET OUT HIS VINEYARD TO TENANTS: "Keepers" (AV,
RSV), "guardians" (NEB), "overseers" (JB). Cp the parables of Mat 21:31-41; Mar
12:1-9; Luk 20:9-16 (tenants renting a vineyard), as well as the parable of Mat
20:1-16 (workers hired to work in a vineyard); each of the two parables seem to
borrow from this brief picture in vv 11,12.
EACH WAS TO BRING FOR ITS FRUIT A THOUSAND SHEKELS OF
SILVER: The lease payment for each tenant was 1,000 shekels of silver. This
passage seems to be echoed in Isa 7:23, where "a thousand vines" was "worth a
thousand silver shekels"; the context there suggests that this would be a very
good price... but is it a purchase price or a lease price? It is hard to
BUT MY OWN VINEYARD IS MINE TO GIVE: Had "Solomon"
given her a wedding gift of the great vineyard at Baal Hamon -- the place where
she had previously labored for nothing?
THE THOUSAND SHEKELS ARE FOR YOU, O SOLOMON: It appears
she is turning the rent payments (cp v 11) over to "Solomon". While the KJV
reads, "Though, O Solomon, MUST have...", the RSV has "MAY have..." and the RV
and ASV have "shalt have..." It is her voluntary, free-will gift to him; it is
not given by compulsion. Even though he has given her a wonderful gift, she
surrenders not only herself to the king but all her possessions as well. (Cp the
servants in Christ's parables of talents and pounds, who having received gifts
from their master, return them to him at the end, along with whatever their
labor and foresight and investment may have "earned": Mat 25:14-30; Luk
AND TWO HUNDRED ARE FOR THOSE WHO TEND ITS FRUIT:
Meanwhile, the actual workers in the vineyard are to be suitably rewarded (Mat
20:1-16; 1Co 9:7; Mat 10:41; 1Ti 5:17,18). Is she harking back to the time when
she had previously worked in this same vineyard, and not been properly
compensated (see Song 1:6)? Such an early experience makes her all the more
solicitous of the welfare of the latest laborers in the vineyard (who could well
be the brothers who had once treated her so harshly). Hers, then, is a trait to
be commended: she turns the other cheek, and does good to those who did ill to
her (Mat 5:39,44). And so her Lord could say to her, "Inasmuch as ye have done
it unto one of the least of these my brethren, ye have done it unto me" (Mat
There is a possible symbolic link between this verse and Song
1:6, etc; but to develop it requires reading this section in a somewhat
different way. The Bride proclaims that her "vineyard" (by which she may mean
herself or her body: cp the like imagery in Song 4:12; 5:1; 6:2, for examples)
belongs to her alone. In contrast to the other vineyard of "Solomon", at Baal
Hamon (v 11), which could be leased out, and its fruit, which could be bought or
sold, her "vineyard" (cp the idea in Song 1:6) is not for sale. Her love must
and is to be freely given. In this view, "Baal Hamon" ("lord, or master, or
owner of a multitude") may refer to the real Solomon (not the prototypical and
symbolic "Solomon" of this Song of Songs), and his "harem" of a 1,000 wives and
concubines (1Ki 11:1-3) -- which may also be alluded to in the reference to a
"thousand shekels" (here) and its connection with a "thousand vines" (Isa 7:23).
In this way the virtuous and devoted young woman, and the likewise virtuous and
devoted shepherd-king "Solomon", are set in stark contrast to the huge harem and
the self-indulgent, real-life Solomon -- who could scarcely if ever have known
the exalted love of a purely monogamous relationship that the Song of Songs
portrays. (The same sort of contrast may be the point of Song 6:8 as well. The
"great" Solomon, with his unimaginable number of wives and concubines, yet also
with a heart which was turned away by them, simply cannot be the
shepherd-king-lover "Solomon" of this Song of Songs!)
Vv 13,14: The final scene of the Song of Songs takes us back
to the beginning -- which is in fact the true ending (see Song 1:2-6n).
The king/shepherd speaks, for the final time.
YOU WHO DWELL IN THE GARDENS WITH FRIENDS IN ATTENDANCE,
LET ME HEAR YOUR VOICE: The king seeks his beloved bride in the gardens,
even as he had done at the beginning of their relationship (cp Song 2:14). He
desires to hear her voice, "so sweet and charming to him... her voice in prayer
and praise; in speaking of him, his person, offices, and grace, to others, and
confessing his name before men" (Gill). "[Christ] would like to hear an
expression of love from us that is purely for himself. This is the message of
the whole book, and the point that we have laboured from the commencement, that
of the personal touch, and intimacies between the bridal pair... Shall we not
make the most of the time available to us in making personal intimate contact
with our Beloved, at least in our thoughts, and sanctify these moments as
anticipating the eternal union?" (Hall).
WITH FRIENDS IN ATTENDANCE: Cp Song 1:7. Probably not
just the bride's original companions, but all those who have attended the
wedding celebration (Song 6:13 -- 7:5). But are they with the bride, as the NIV
implies, or with the bridegroom, as the AV ("The companions hearken to thy
voice") implies? The most reasonable answer, based on v 14, is that he is
accompanied by the friends and guests, and that she calls him away from them to
be with her alone: "Come away, my lover!"
"The companions hearken to thy voice" (AV). "Then those who
feared the LORD talked with each other, and the LORD listened and heard. A
scroll of remembrance was written in his presence concerning those who feared
the LORD and honored his name. 'They will be mine,' says the LORD Almighty, 'in
the day when I make up my treasured possession. I will spare them, just as in
compassion a man spares his son who serves him' " (Mal 3:16,17).
"Jesus remembers well the garden of Gethsemane, and although
he has left that garden, he now dwells in the garden of his church: there he
unbosoms himself to those who keep his blessed company. That voice of love with
which he speaks to his beloved is more musical than the harps of heaven. There
is a depth of melodious love within it which leaves all human music far behind"
(CHS). Even as he desires to hear her voice, so she delights to hear
The bride speaks, for the final time. She responds immediately
in words which echo many of the pictures of love that have appeared earlier in
the Song of Songs.
COME AWAY, MY LOVER: As he had previously invited her,
so now she invites him (cp Song 2:10; 4:8). "Make haste" (AV). Surely this
means, 'Come to me quickly, and we may go away together!' "The Spirit and the
Bride say, 'Come'. Even so, come, Lord Jesus" (Rev 22:17,20). The servants of
God should long and earnestly plead for the return of Christ in the same way.
And, as the "new creation" aborning, they do that very thing: "The [new]
creation waits in eager expectation for the sons of God to be revealed. For the
creation was subjected to frustration, not by its own choice, but by the will of
the one who subjected it, in hope that the creation itself will be liberated
from its bondage to decay and brought into the glorious freedom of the children
of God" (Rom 8:19-21).
AND BE LIKE A GAZELLE OR LIKE A YOUNG STAG: Cp Song
2:9n; 2:17; 4:5: this is her favorite description for her lover.
ON THE SPICE-LADEN MOUNTAINS: Since the gazelle is on
these mountains, just as he is on the hills in Song 2:17, it would seem that the
breasts of the young woman are being alluded to here again (cp also Song
"Spice-laden" is the same word as the holy anointing oil (Psa
133). The mountains of division (Bithron), mentioned earlier in the Song, become
now the mountains of unity ("Besamin" = balsam and spices, the symbols of unity
and peace) (cp Song 2:17n). The mountains of balsam, or spices, could also refer
to the Temple Mount, where priests offer the incense of prayer and praise to
God. The lovers, who were previously separated in time, are now joined together
in eternity, to be the true "temple" of God -- that God might be "all in all"
In the final scene of the Song of Songs, the two lovers call
out to one another; they meet and embrace, lingering a while in each other's
arms. Then, side by side, the king and his lovely bride pass through a garden
paradise on their way into a glorious palace. Birds sing sweetly in the trees,
and somewhere a spring murmurs softly. The breeze is cool and refreshing, and
the very air is infused with the subtle fragrance of the most exotic spices.
Around them and all about lies a new world of peace. It may never have been true
before, not really, in ten thousand works of fiction, and fairy tales without
number... but it is finally true now: "And they lived happily ever