Song Manuscript

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Contents

A Love Song for the Ages

(The Song of Solomon 1:1–3:5)

We have been exploring the inspired wisdom of Solomon. We studied his collection of Proverbs and more recently his private journal called Ecclesiastes.

Now, we begin our study in Solomon’s most famous love song, called The Song of Solomon. We get that title directly from chapter 1 and verse 1, where we read, “The Song of Songs, which is Solomon’s.” The Hebrew phrase “song of songs” means that this song is the best of the best. In other words, this is the best love song in human history. And it is going to beautifully celebrate love and intimacy in the context of marriage.

The church has struggled with this book over the centuries for two primary issues. First, this book is so obviously sensual. You almost do not expect something like this in the Bible.

Back when I was in seminary, I was discipling a young man who had recently come to faith in Christ. He had not been raised in church and knew nothing about the Bible. One evening when he came over for our study together, he said to me, “Stephen, you won’t believe what I found in the Bible”—and he was almost out of breath. I said, “What did you find?” And he said, “This book here, The Song of Solomon.” It was like he was saying, “What in the world is that book doing in the Bible?”

Well, I explained to him that God Himself created love and marriage. He officiated at the first wedding, uniting Adam and Eve. In other words, God created the boundaries for sexual relations in general. God created intimacy for married couples. The Song of Solomon happens to be a manual on that kind of intimacy.

Now the second issue the church has struggled with is a little tougher. Why would God use a man who had 700 wives and 300 mistresses to write this manual on marriage? Why would God use Solomon to celebrate something God created for one man and one woman in marriage?[1] That would be like asking a bank robber to come down to the bank and set up the security system.

Well, the truth remains—and it is humbling—that no human writer of Scripture was fully qualified to write any of God’s inspired Word. That is why the Bible ultimately is the work of God the Holy Spirit. And that God chose Solomon to write on love and marriage is another way of magnifying the grace of God.

As this song opens, keep in mind it is a poetic retelling of a courtship that led to marriage. In verse 2 here in chapter 1, we find a young woman imagining herself being kissed by her beloved. She says here, “Let him kiss me with the kisses of his mouth! For your love is better than wine.” She is imagining the intimacy she will have with her soon-to-be husband, who happens to be King Solomon.

Her words here in verse 4 can literally be translated, “Oh, that the king would bring me into his chambers.”[2] She’s anticipating the wedding night. And with that, she starts inspecting her appearance in the mirror. And frankly, like any bride, she is not happy about everything she sees.

In verse 6, she complains about her dry, suntanned skin; and evidently her brothers had something to do with that, revealing some sort of family conflict. Listen to her words:

Do not gaze at me because I am dark, because the sun has looked upon me. My mother’s sons were angry with me; they made me keeper of the vineyards, but my own vineyard I have not kept!

Her “own vineyard” here is a reference to her own body. She has been too busy working to spend any time on herself. But then her mind is reassured that in spite of her calloused hands and suntanned skin, her beloved has chosen her to be his bride.

And with that thought, she is back to pursuing Solomon. She addresses him here in verse 7:

Tell me, you whom my soul loves, where you pasture your flock, where you make it lie down at noon, for why should I be like one who veils herself beside the flocks of your companions? 

Solomon did not shepherd his own goats and sheep, of course, but her heart sees him as strong and trustworthy.

Now we hear from Solomon, who is equally smitten by her. He says in verse 9, “I compare you, my love, to a mare among Pharaoh’s chariots.”

Now I don’t know any ladies who would want to be compared to a mare—a female horse. That sounds like an insult, but not in Solomon’s day. The war chariots of Egypt were pulled by young stallions. Letting a mare loose among the stallions would be quite a distraction to these warhorses.[3] Solomon is saying, “Your love distracts me from whatever I am doing!”

Here in verses 12-14 the soon-to-be bride is sitting with Solomon on a couch, and she describes his presence as “blossoms in the vineyards of Engedi.” Engedi is an oasis filled with beautiful plants out in the Judean desert. She is basically saying that her beloved is like an oasis in a desert.

He responds in verse 15, saying, “Behold you are beautiful, my love . . . your eyes are doves.” Well, that sounds a lot better than comparing her to a horse!

After sitting together and expressing their love for each other, there’s evidently a little hugging and kissing, as we read here in verse 6 of chapter 2, “His left hand is under my head, and his right hand embraces me!” Then, rather suddenly, it’s as if she jumps up here in verse 7 as she speaks:

I adjure you [literally, “promise me”] O daughters of Jerusalem, by the gazelles or the does of the field, that you not stir up or awaken love until it pleases.

In chapter 3 we come to an interesting dream she has later. In her dream she cannot find Solomon, and she frantically searches for him. Finally, she finds him and hugs him and doesn’t want to let him go.

In verse 5, she delivers this same warning:

I adjure you, O daughters of Jerusalem, by the gazelles or the does of the field, that you not stir up or awaken love until it pleases.

Now you might notice that God is not mentioned in this warning. However, this phrase “by the gazelles or the does of the field” in the Hebrew language sounds similar to the words, “the Lord of Hosts or God almighty.”[4]

I believe Solomon is giving a subtle allusion to the Lord here in this poem. So, the warning of this woman is this: “I adjure you … [by the Lord of Hosts, the Lord God almighty], that you not stir up or awaken love until it pleases.” Until it pleases whom? Solomon expects us all to say, “Well, until it pleases God!”

So, here is what the warning is communicating: “Stop! Hold back. Don’t cross the line. Trust God’s timing for that moment when you are married.”

This warning is all about the danger of sexual passion going too far before marriage. Let me tell you, that longing you feel for one another physically is part of God’s plan—and it is a legitimate part of that commitment to each other. But in the meantime, crossing the boundary God has set up will only lead to frustration and guilt.

So, do not see how close you can get to that boundary line of sexual purity. Set up a guard; talk openly to your beloved about this issue. Put some accountability in place, and put up the stop signs until you become husband and wife.

This little love song is proof that God wants you to enjoy what He created—but only in His time, in His way, and most importantly, according to His plan. So, be patient. Waiting for God’s blessing will be worth it, and you will never regret it.

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The Wedding Day Is Here! 

(The Song of Solomon 3:6–5:1)

On our last Wisdom Journey in The Song of Solomon, we were introduced to the love-struck couple—Solomon and his soon-to-be bride. Solomon’s love song allows us to listen in on their courtship.

We begin this study in chapter 3 and verse 6. It is the couple’s wedding day, and it seems to be trouble free. There is no mention of any Bridezilla moment or of a jealous bridesmaid, or a late groomsman, or even the bride’s dad over in the corner trying to figure out how he is going to pay for everything.

What strikes our attention first is the arrival of the groom in verse 6:

What is that coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of a merchant? Behold, it is the litter of Solomon!

The litter is the shoulder-carried couch of King Solomon.

Solomon has spared no expense to show his bride how much this wedding means to him. His coach is described in verse 10: “He made its posts of silver, its back of gold, its seat of purple; its interior was inlaid with love by the daughters of Jerusalem.”

Solomon is going to escort his bride away in style. This description reminds me of the carriages used by the royal family as they arrive at Buckingham Palace.

Now chapter 4 opens with a little speech Solomon has prepared for his bride. He says to her in verse 1, “Your hair is like a flock of goats leaping down the slopes of Gilead.” Man, I am glad I didn’t say that to my bride on our wedding day! “Your hair looks like a flock of goats.”

Well, in Solomon’s day this was a poetic compliment. Mount Gilead is a beautiful mountain range of eastern Israel around the Jabbok River, providing beautiful pastures. A flock of long-haired goats in green pastures would make any red-blooded Hebrew man stop and take in the sight. His bride’s hair has made Solomon stop and take in the sight—it just takes his breath away as she walks toward him!

He continues his little speech here in verse 2:

Your teeth are like a flock of shorn ewes [female sheep] that have come up from the washing, all of which bear twins, and not one among them has lost its young.

In other words, she is not missing any teeth—in fact, she has perfect teeth. Evidently, Solomon is not going to need dental insurance.

He continues his speech in verse 4, saying, “Your neck is like the tower of David, built in rows of stone; on it hang a thousand shields, all of them shields of warriors.” That sounds like she is either dressed up to play football or to go to war! But Solomon actually sees his bride wearing dazzling jewelry around her neck, and he describes it in terms of power and dignity and honor.

Now up to this point, Solomon has not used the word bride at all. But beginning in verse 8 of chapter 4 and going through the first verse of chapter 5, he is going to use that term six times—and this signals a clear change in their relationship.[5]

The courtship is over, and the wedding ceremony is completed—one of the bridesmaids has probably edged her way to the front to catch that bouquet! But I can tell you this: Solomon’s mind is somewhere else.

He describes his bride here in verse 12: “A garden locked is my sister, my bride, a spring locked, a fountain sealed.” These are references to his bride’s virginity, which is a wonderful wedding gift to any husband today—as is the husband’s virginity to his wife.

In this section, you will notice that Solomon uses nearly a dozen garden metaphors to describe the moment of consummation. He uses poetry in order to write with discretion—this is not off-color or vulgar in any way. This is certainly how God intended it to be; in fact, the book of Hebrews says, “Marriage is honorable in all, and the bed undefiled” (Hebrews 13:4 KJV).

At this point, Solomon’s wife makes it clear the garden gate is now unlocked, so to speak. She says in verse 16, “Let my beloved come to his garden.” She is entirely his, and he is entirely hers. This is what the Lord meant in Genesis 2:24, when He said of a husband and wife, “They shall become one flesh.”

Now we arrive at chapter 5, where Solomon uses past-tense verbs in verse 1—four of them, in fact. He says, “I came to my garden . . . I gathered . . . I ate . . . I drank.” These verbs communicate not only sexual union, but also contentment, closeness, and commitment.[6]

Well, now the marriage has been consummated, and we read at the end of verse 1 that their friends start singing, “Eat, friends, drink, and be drunk with love!” In the ancient Hebrew culture, it was customary for the wedding party to stick around celebrating until the marriage had been consummated. That would be rather awkward for us, but it was the custom in that day to signify that all was well.

Now let’s leave the marriage bedroom and take some time to step into God’s throne room. The Holy Spirit led Solomon to write a celebration of the marriage bed, but there is a broader illustration here of God’s love for us.

In fact, you can’t find a better picture of the love a bridegroom should have for his bride than what we find in the love of Jesus Christ for His bride, the church.

The apostle Paul wrote this to the Ephesians:

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor. (Ephesians 5:25-27)

He then adds, “This mystery is profound, and I am saying that it [marriage] refers to Christ and the church” (verse 32).

And let me tell you, beloved, this kind of self-sacrificing love is humanly impossible. That is why Solomon wrote a psalm that has been recorded for us—Psalm 127—where he puts it plainly in verse 1: “Unless the Lord builds the house, those who build it labor in vain.”

Listen, the most important thing you could ever do for your marriage is love the Lord. Love the Lord, and the Lord will enable you to love your spouse and to build your home on the strength of your Lord and Savior. The Lord Jesus is the one who makes possible both that vertical love for God and that horizontal love for your spouse.

Let me sum it up with two statements. First, Jesus makes true love possible. That is because He shows us how to love. Just read about His life in the Gospels, how He demonstrated humility and sacrificial love. You will not find that kind of example anywhere on television or social media or at work or at school. This is unique love, which the Lord modeled for us when He died for us.

Second, Jesus not only makes true love possible; Jesus also makes true love permanent. The apostle John, wrote, “Beloved, let us love one another, for love is from God . . . because God is love” (1 John 4:7-8). His love is permanent.

The very nature of the Lord is love. And when you love your spouse like the Lord loves you, you have every hope in the world that your marriage will last a lifetime. It might not—because it takes two people committed to the same Lord and the same kind of love—but you are doing your part.

If sacrificial love instead of selfish love supports your courtship, your engagement, your wedding ceremony, and your home, you are building a path toward the Lord, rather than away from the Lord.

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What to Do when the Honeymoon Is Over

(The Song of Solomon 5:2–8:14)

On our last Wisdom Journey, we sat in the audience on the wedding day of Solomon and his bride. Now as we continue in chapter 5 in The Song of Solomon, the wedding party has gone home. The happy couple have finished their honeymoon, as we would call it, and they have settled into their newlywed routine. And at this point, something all married couples experience happens.

One author described it in terms of an hourglass. Once a couple becomes deeply in love, “that hourglass gets turned over and there is enough sand in that hourglass, on average, to last about twelve to eighteen months.” After that, he says, “Sexual chemistry and romantic attraction can remain . . . but they cease to be the main glue that holds a relationship together.”[7]

I agree. That is why the marriages of so many people in our culture do not last but a few years. They were built entirely on a physical and romantic foundation. Even Christian couples realize after two years, on average, that a marriage is not built in the bedroom; it is built in the living room.

By the time you reach chapter 5 in this love story, the hourglass has run out of sand. Solomon’s bride says here in verse 2,“I slept, but my heart was awake. A sound! My beloved is knocking. ‘Open to me, my sister, my love, my dove, my perfect one.’”

Solomon wants his wife, but she’s indifferent; she says here in verse 3: “I had put off my garment; how could I put it on? I had bathed my feet; how could I soil them?” She does come around, for she says in verse 6, “I opened to my beloved, but my beloved had turned and gone.” Well, he has taken it personally and left. Now he is withdrawn, and she is indifferent. It is at this point that marriage building process begins to take place.

I have often said to husbands and wives that when you are courting and in the early days of your marriage, for the most part it is a fairly smooth path. But sometime later, a truck pulls up at your front door and drops off a load of bricks. And you begin in earnest at that point to take those bricks and either build a wall between you and your spouse or build a path to each other. And you have to decide every day which one you are interested in building.

For this bride, verse 9 is a turning point. She is dreaming here and begins to tell all her friends—the daughters of Jerusalem—what a wonderful man her husband is. He is not perfect, but she is once again focusing on his better qualities. Here in verse 16, she says, “This is my beloved . . . this is my friend.”

It is easy to lose sight of the better qualities of that one you married. I read some time ago of a couple who were disenchanted with each other. They both secretly found someone else online and began to develop a relationship. They remained anonymous through this dating site, but they seemed to understand each other so well. They each found the kindred spirit they believed they were missing in the persons they had married. The man finally decided to meet the other woman; and without knowing it, his wife decided to meet the man she had fallen in love with. On the same night they came up with an excuse to leave the house at the same time. When they met the other person at last, they discovered to their surprise that the other person was their own spouse. The one they wanted was the spouse they already had.

Let me recommend you keep a mental list of the qualities of the one you married and review it every now and then.

Now in chapter 6 it seems the couple has made up. The wife says in verse 3, “I am my beloved’s and my beloved is mine.” These words express something critically important. They express “exclusivity and commitment.”[8] Let me tell you, fellow husbands, those are words your wife wants to assign to you: “I am my beloved’s, and my beloved is mine.”

Solomon then returns her gracious comments by praising her like he did back on his wedding day. But here we need to deal with the difficulty of verses 8 and 9, where Solomon is speaking:

There are sixty queens and eighty concubines, and virgins without number. . . . The young women saw her and called her blessed; the queens and concubines also, and they praised her.

There is a lot of debate as to whose royal court these women belong. Is it Solomon’s or some foreign king and his entourage who have visited Solomon? The truth is, we cannot tell for sure. But what we do know is that in verse 10 Solomon’s praise is exclusively for his wife.

Now in verse 13, we finally learn the name of Solomon’s wife—well, sort of. Here she is called “[the] Shulammite.” This could mean she is from Shunem, a town in the Jezreel Valley in central Israel. But more likely, this is Solomon’s pet name for her,[9] just as you might call your spouse honey or sugar or sweetie. It’s a pet name you are not going to call some other adult—at least I would not recommend it.

Throughout all of chapters 7 and 8, Solomon and the Shulammite exchange passionate talk and compliments.

Let me make some observations from chapter 8, as this song begins its final stanza. In fact, I want to draw from here three principles that every husband and wife can use to build a path of stepping stones toward each other.

The first stepping stone is permanence. The Shulammite says to Solomon in verse 6, “Set me as a seal upon your heart [affections], as a seal upon your arm [strength].” A seal in the ancient world, typically created by pressing an engraved ring into wax, established ownership and spoke of permanence. She is asking Solomon to make it clear that his affection for her is permanent.[10]

The second stepping stone is perseverance. She says in verse 7, “Many waters cannot quench love, neither can floods drown it.” When I pray that final prayer of commitment as I preside at a wedding ceremony, I can’t help but think of the floodwaters this couple is going to face—trials, heartaches, and disappointments will accompany the joys, blessings, and laughter. They will experience them all, and they are going to need to persevere.

Think of it this way: prayer works for the Christian, but you have to work at prayer. Prayer works, but prayer is hard work. Well, marriage works, but you have to work at your marriage. Marriage works, but it is hard work. Why? Because marriage is the union of two sinners.

But if your marriage includes the principles of permanence and perseverance, when the floods come, you won’t jump overboard; instead, you will plug up the leaks and keep sailing together.

A final stepping stone is pricelessness. Listen to these song lyrics in verse 7: “If a man offered for love all the wealth of his house, he would be utterly despised.” In other words, true love cannot be bought. It does not have a price tag. And what makes love priceless is that it can only be given and received as a gift.

The concluding verses have Solomon desiring to hear his wife’s voice up close as she invites him to “make haste.” And so, their marriage is built on commitment to the Lord and to each other. This is how to build a marriage, long after the honeymoon is over.

And with that, we come to the end of this song of songs, a love song straight from the heart of God.

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End Notes

  • [1] My position is that Solomon’s sin came years after this marriage and song.
  • [2] Michael A. Rydelnik and Tim M. Sigler, “Song of Solomon,” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham (Moody Publishers, 2014), 991.
  • [3] Ibid., 992.
  • [4] Tremper Longman III, Song of Songs, New International Commentary on the Old Testament (Eerdmans, 2001), 116.
  • [5] Michael A. Rydelnik and Tim M. Sigler, “Song of Solomon,” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham (Moody Publishers, 2014), 996.
  • [6] Ibid., 997.
  • [7] Gary Thomas, The Sacred Search (David C. Cook, 2013), 29.
  • [8] Michael A. Rydelnik and Tim M. Sigler, “Song of Solomon,” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham (Moody Publishers, 2014), 998.
  • [9] Rydelnik and Sigler, 999.
  • [10] Ibid., 1001.