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SOLOMON.S04
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1992-10-29
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Study No.4
SONG OF SOLOMON
BEGINNING OF LOVE CONTINUED - Chapter 1:5 - 8
1:5-6 (a) - "Look not upon me, because I am black"
Soon after being brought by the King into the Bridegroom's
chamber, the Shulamite is seen outside again. She has
reacted to what she has seen in that glorious place. Her own
image has been reflected in the mirrored walls and she
doesn't like what she sees. The Tabernacle was lined with
golden boards which reflected the light of the lampstand in
the Holy Place. The closer we get to God and the more we
know of Him, the more we also know ourselves. Initially, and
until we can learn to see ourselves as the King sees us, it
can often be a disturbing thing to come before His glory. We
feel so exposed and unworthy because the memory of our past
life is still with us, even though we have been forgiven and
cleansed. The Shulamite is here facing the struggle with
condemnation common to every believer.
She plunges into a period of "Personal Unworthiness
Syndrome." She sees herself in the mirror and feels so out
of place. Just a short time ago she was a toil stained and
begrimed vineyard labourer. She blurts out, "I am black. I
am like the tents of Kedar (which are made of black goats
hair)." The King takes up the reply. This is the first time
in the book that He has spoken and it is significant that it
is over this issue. He is bringing her a revelation of her
new nature and total identification with Him. As far as our
redemption is concerned and the effectiveness of whole
spiritual life this truth is essential. He says, "But you
are comely (or beautiful). You are like the curtains of
Solomon."
These curtains of Solomon's Temple were of fine twined linen
which is a type of the righteousness of the saints. Rev.
19:8. The King declares to us when we are overcome with
unworthiness, "You are clothed in my righteousness and your
sins and iniquities are remembered no more."
Despite the King's commendation of her, the Shulamite is
unable to accept her state of acceptance and she answers,
"Look not on me, for I am black because the sun has looked
upon me." In other words, she was sunburned. This has
occurred during her work in the vineyards prior to meeting
the King and pursuing Him. However, it is not a fault with
her new nature. It is only a surface problem.
1:6 (b) - "My mother's children were angry with me; they made me
the keeper of vineyards; but mine own vineyard have I
not kept."
The next we see of her is working in the vineyards again. In
order to try and stifle the feelings of unworthiness and
inadequacy to be the Bride of the King, she has reverted to
the things she knows best - self satisfaction through
achievement and involvement. However, these works are not
necessarily of advantage to the King, but are an end in
themselves and merely puff up the flesh nature.
Part of the reason why she is back in the vineyards is
because of the attitude of "her mother's children." Her
relationship with the King had been an acute embarrassment to
them. They were angry with her. The depth of her desire and
devotion had shown up their carnality and immaturity. It is
usual for those who are static in spiritual growth, or have a
mixed relationship with God, to persecute those whose
relationship is unquestionable. Note Ishmael and Isaac -
Gen. 21:9.
They are called "children" - note 1 Cor. 3:1. A child is not
ready for a Bride relationship. Rather than be inspired to
grow or improve their response to the King, these children
successfully reduce the Shulamite to their level. This is
the regular pattern of religion. This religious duty is
designed to keep her in check by making her too busy as
keeper of the vineyards to pursue Solomon. It replaces
relationship with flesh-satisfying activity and makes
captives of those who wish to press into a deeper
relationship with God.
This only causes the Shulamite to plunge deep into a period
of "Personal Failure Syndrome." She comes to the sorry
admission, "my own vineyard have I not kept." In attempting
to please her mother's sons, she finds that her primary
responsibility - the cultivation of her love with the King,
has lapsed. In being part of the Church it is essential that
our personal relationship with Christ comes before anything
we do in spiritual service. Without the blessing and life of
this relationship, the best of spiritual activities are
reduced to dangerous religious duty.
This feverish activity is caused through her feeling a need
to "buy" the King's favour. Since she saw herself as black
and has obviously not accepted the King's view of her, she
has involved herself in keeping the vineyards in order to
feel worthy of His love. However, this only accelerates the
problem until she loses sight of Him altogether. This gloomy
period could be called the "Spiritual Ignorance Syndrome."
1:7 (a) - "Tell me, O you whom my soul loves, where you feed,
where you make your flock to rest at noon"
This verse represents the first attempt by the Shulamite to
restore her relationship with the King. The inadequate start
to her union with Him had been caused by:
a) Her inability to accept the revelation of her new nature.
Legalism had a stronger hold on her than faith.
b) Her feverish activity of works instead of faith to try
and buy the King's favour.
As a result of these two things, she discovers that she has
lost His direct presence, and though initially the promotion
to keeper of the vineyards had dulled her sense of need, she
simply cannot go on without Him.
She becomes aware and craves for three things that only come
from a proper relationship with the King, and she calls Him
for specific instructions about how to find Him again.
The three elements she needs from the King are:
a) Feeding - a believer's life apart from Jesus is in
progressive decline and increasing spiritual famine
until, like the prodigal son, we will attempt to fill
ourselves with husks - Luke 15:16.
Jesus alone is the source of sustenance, and this
spiritual food is only available to us in His word.
Absorbing it is equal of being with Him physically.
However, it must be the spirit of the Word, and not
merely the letter. John 6:48-68, and 2 Cor. 3:6.
b) Rest - during the period of her decline she has been
feverishly busy and it had achieved nothing except to
exhaust and totally frustrate her. Heb. 4:1-11 tells us
that proper faith in Jesus brings us into a state of rest
where we are not depending on our own efforts to make God
accept us. The shepherd of our souls (1 Pet. 2:25)
brings us into a state of perfect rest (Ps. 23:2) so that
all we do for Him is not by natural energy but is
empowered by Him.
c) Light - "where you make your flock to rest at noon."
This is when the sun is at its maximum and its light is
the greatest. At this time shadows are also at their
least extent. Light speaks of revelation and the Bride
discovers her need to knowledge that is direct from the
Lord. Previously her mother's sons had given her
direction and it had proved to be damaging to her. She
seeks for Him to "tell" her both where and how to go.
Prov. 4:18 declares that the path of the just is as a
shining light that keeps increasing in revelation. This
revelation knowledge is brought to us by the Word of the
Lord. It not only feeds us, but guides us - Ps. 119:130
- "The entrance of your word gives light."
It is also important to note that our rest in Christ is
related to receiving revelation. She had not been able
to rest when she was in the King's chambers as she could
not accept His opinions of her. Now she knows that this
point is crucial if she is to progress in her love with
the King. Rev. 1:16 shows us the Lord as the sun shining
at noon-day.
This verse also gives us the first time that she actually
declares her love for Him. She had expressed desire or
admiration for what He was and did, but now she admits that
she loves Him. It occurs after the decline in her
relationship with Him and she knows just how much He means to
her. Verses 2, 3 and 4 had talked about how good His love
was and how the virgins or the upright loved Him, but it has
now reached a deeply personal level with the Shulamite.
The stages the Bride has gone through so far in this song
have been kiss me, draw me, look not upon me, they make me,
and tell me. Each of these has a connection. The first kiss
develops a desire for a deeper relationship. When she gets
that she can't handle it and settles for the ideas of others
instead. That, in time, frustrates her and she comes full
circle asking for the King to have His will in her life.
These stages could also be defined as:
a) Revelation (She sees Him)
b) Relationship (She loves Him)
c) Reaction (She runs away)
d) Religion (She is in bondage)
e) Restoration (She seeks Him again)
1:7 (b) - "why should I be as one who turns aside by the flocks
of your companions"
She is weary of side-tracks and longs for restoration of a
true relationship that is not based on "religious activity" -
ie. the keeping of vineyards. She is not satisfied with the
activity of the companions - those loosely connected with the
Lord but doing their own thing - building their own Kingdom
and establishing their own "flocks", not the Lord's flock.
She has already been burned by the religiousness of her
"mother's children."
Note that the companion's flocks are plural and competitive,
while the King's is singular. There is only one flock of God
and we cannot build that up while building up "ours."
Even the fellowship of the best of God's people cannot
substitute for fellowship with the King Himself.
1:8 - "If you know not, O thou fairest among women, go your way
in the footsteps of the flock, and feed your kids beside
the shepherd's tents."
a) The King refers to her as "the fairest among women."
This is the second time He has spoken and He is still
saying the same thing. He said when she withdrew from
His chambers - "you are comely", etc. Although she has
had a period of regression, the King has not changed His
opinion of her, and still wants her to see herself as He
sees her.
He responds to her question, "Tell me", by saying, "If
you know not", and infers that she should know, but He
goes on to provide direction for her. He gives her the
means of recovery.
b) Follow those who have already blazed a trail into God.
Keep close to those who are close to God. Sometimes it
is easier to relate to a godly person we can talk to and
see, than to God whom we can't see. (Note 1 John 4:20).
Paul said, "be followers of me, even as I am of Christ" -
1 Cor. 11:1, and 4:16. Note Heb. 13:7, 1 Thess. 1:6, and
Heb. 6:12.
Footprints point to an historical situation. They are a
record of the path others have walked in, and we are
encouraged by the Lord to be "followers of them who
through faith and patience inherit the promises" - Heb.
6:12. The whole of the Christian message is built on
being discipled - Matt. 28:19-20. We are told to "follow
the faith" of those over us in the Lord - Heb. 13:7.
c) "... feed your kids beside the shepherd's tents."
This takes her back to her evangelistic desire of verse
4, "Draw me and we will run after thee." As soon as she
begins to restore her relationship, there is again an
emphasis to bring others to the Lord. Kids are young
ones - new converts. Let her show her love to her Lord
by feeding His sheep, by caring for His lambs (see John
21:15-17).
d) The theme of oversight and authority in the Church is
emphasized by the King.
"... feed them beside the shepherd's tents". These are
not the "companions" but the true undershepherds of
Christ who are building up His flock. It reinforces the
truth of obeying them that have the rule over us (Heb.
13:7). Submission and headship are a vital necessity in
being joined to the Lord (Eph. 5:21-32).
The "shepherd's" are plural and this speaks to us of the
multiple ministries the Lord has given to His Church to
provide balanced teaching. The five Ministry Gifts of
Eph. 4:11 all work together to build up the Body of
Christ.
END of STUDY FOUR
