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Study No. 15
SONG OF SOLOMON
MATURE LOVE - Chapter 8:1 - 14
This section of the Song is full of repetitions. Many other
parts of the book are restated here. Her recoveries are also re-
emphasized and applied, not only to the Bride, but to others less
mature or less committed than she.
8:1 - "O that thou wert as my brother, that sucked the breasts of
my mother! when I should find thee without, I would kiss
thee; yea, I should not be despised."
The Bride has felt the isolation of her love and worship to the
King. Those outside the Church do not understand and tend to be
critical of her public adoration of the Lord. In the Oriental
culture, public displays of affection between husband and wife
were frowned on, but were acceptable between a brother and
sister. The Bride asserts that if those who criticize her love
for the King understood their common origin, they would not
despise her. It is a clear revelation to her that the Church and
Christ have come from the same source. He is the firstborn among
many brethren - Note Heb. 2:9-18. Although Jesus is and was
Almighty God, He became totally dependent as a babe. The Bride
draws this ultimate act of the love relationship with the King.
Although He was so far above her, yet He was able to descend to
her level in order to raise her to His throne.
8:2 - "I would lead thee, and bring thee into my mother's house,
who would instruct me: I would cause thee to drink of
spiced wine of the juice of my pomegranate."
a) "I would lead thee and bring thee into my mother's house, who
would instruct me" - This statement is also found in Chapter
3:4. (The Septuagint version is identical.) The Church is
said to be "the mother of us all" - Gal. 4:26, and is also
the "pillar and ground of the truth" - 1 Tim. 3:15. The
Bride, burning with both a missionary zeal and her love for
the King desires to bring Him into the areas of the Church
that have not been totally open to Him - those satisfied to
be saved but not desirous of going any further.
She acknowledges the constant need for the Word of God - "to
be instructed", which gives us to understand that regardless
of how much she has grown in the Lord, she will never be
beyond the need of God's word to teach her.
b) "I would cause thee to drink spiced wine of the juice of my
pomegranate" - We have observed that the King finds His
delight in the Bride. She is stimulating to Him. He here
receives great joy at her fruitfulness and the fullness of
spiritual life that is in her - ie. the pomegranates. This
wine produced from the pomegranate is the end product of her
potential seen in the piece of pomegranate and its abundance
of seeds first noted in 4:3. The fruit has been fully
developed in her life and is now completely utilized. No
part is wasted in the making of the wine, as there is no
waste in a truly Spirit-filled life. It can make things of
value out of the most difficult and inconvenient things in
life.
8:3 - "His left hand should be under my head, and his right hand
should embrace me"
This is another restatement from 2:6.
a) All we know of God is in Christ. All the promises of God in
Him are yea and Amen (2 Cor. 1:20). He is the Son of the
right hand (Matt. 26:64, Mark 16:19, Luke 20:42, Acts 2:33,
7:55-56, Col. 3:1, Heb. 1:3, 1 Pet. 3:22). "His right hand
doth embrace me", refers to our love relationship with Jesus
Christ as the representative of the Godhead and the
expression of God's love to us. John 3:16. "His left hand
is under my head", speaks of the Holy Spirit sustaining our
mind.
b) Bible interpreters distinguished "the left hand as the hand
of providence and the right as the hand of grace." In view
of the context, however, there seems to be here a clear
reference to love's embrace (cf. 8:3). The sentiment is
equivalent to "He is the only one who shall ever embrace me
with a lover's freedom."
This verse also speaks of the Bride being prepared for the
culmination of her love relationship with the King. In the
similar circumstance earlier in their relationship, she was "sick
of love", and had to be sustained by natural things and
consequently ended up establishing a wall which kept Him out.
8:4 - "I charge you, O daughters of Jerusalem, that ye stir not
up, nor awake my love, until he please."
The daughters of Jerusalem are once again warned not to stir up
love. In chapter 2:7 and 3:5 this same charge was given, and we
noted then that those who are immature or uncommitted are often
more interested in sensation than sanctification.
8:5 - "Who is this that cometh up from the wilderness, leaning
upon her beloved? I raised thee up under the apple tree:
there thy mother brought thee forth: there she brought
thee forth that bare thee."
a) "Who is this that cometh up from the wilderness, leaning on
her beloved?"
i) This phrase was also used in 3:6. The main difference is
that previously there was no mention of the Bride. Only
the King was seen coming out of the wilderness. She was
hidden in the King, but now she is revealed. In her
maturity she is brought to prominence. "Whoso humbleth
himself shall be exalted" - Luke 14:11.
ii) The Septuagint version says, "Who is this that cometh up
all white". This is in direct contrast to the statement
she made in chapter 1 - "I am black", which to a large
extent, was the source of her fluctuating relationship
with the King. Her whiteness is not now potential seen by
the King, but actual holiness.
iii) She has come out of the wilderness, which speaks of
probation and testing. In every life there are periods of
God's examination and proving before we can go on to
further responsibility. The wilderness is often
associated with the number 40, which is representative of
probation. Israel was tested 40 years.
iv) Notice how she comes out the wilderness - "leaning on her
beloved". Her natural strength has been changed. She can
no longer be independent of the King. Just as Jacob was
changed for all time at Mahanaim when God touched his
thigh, the Bride's independence is destroyed by her new
meeting with the King. This has been the real struggle
all the way through the book. She has wanted and needed
His blessing, but she wanted her own way in it. Now she
leans totally on Him.
b) "I raised thee up under the apple tree" - This verse is
connected to both chapter 2:3 which speaks of the apple tree
compared to the other trees of the wood, and 3:4 which tells
us of "her mothers house and the chamber where she was
conceived."
i) We have established that the "mother's house" or
"Jerusalem from above ... the mother of us all" speaks of
the Church. By one Spirit we are baptised into one body.
We do not come to God as independent people, but
immediately become part of that mystical union which is
the Church.
ii) The King points out to His Bride that this membership of
the Church is only possible because of Him. The Church
does not exist independently of Christ. He is its head
and without Him it cannot function. In fact it is His
uniqueness among all the trees of the wood that makes new
birth possible.
iii) Other translations of this verse say, "I awakened thee",
instead of "raised". Most people do not realize what
really happened to them at conversion until much later in
their relationship with the King. As a result of the
developing love between us and Christ, we are able to
receive the revelation of His uniqueness (as the apple
tree). We need growth in grace and spiritual
understanding to fully comprehend our "roots" and our
"destiny". This level of understanding prepares us for a
strong public commitment to the Lord.
8:6-7 - "Set me as a seal upon thine heart, as a seal upon thine
arm: for love is as strong as death; jealousy is cruel
as the grave: the coals thereof are coals of fire, which
hath a most vehement flame. Many waters cannot quench
love, neither can the floods drown it: if a man would
give all the substance of his house for love, it would
utterly be contemned."
The King is speaking to the Bride and the terms He employs draw
her attention to the way He has had her as a seal on His heart
and His arm.
The High Priest wore the Breastplate carrying the jewels symbols
and the names of the Tribes of Israel into the Presence of God.
Christ also wore His love for her.
In 8:1 she observed that her public show of affection would be
misunderstood and she would be despised as David was despised in
His public adoration of the Lord by Michal - 1 Chron. 15:29.
Now the King encourages her to ignore the criticisms of the
carnal, and to confess Him, not only in her heart, but in her
public witness for Him as well. Let me be as a seal on your
heart - this is the inner experience of the Holy Spirit that
witnesses to us that we are the children of God - Rom. 10:9,
8:16. However, that inner sealing of our relationship needs
public acknowledgement to make it valid. Note Rom. 10:9 -
"Confess with the mouth", and Mark 8:38.
The seals spoken of in this verse were those worn within the
garment - the secret place - upon thine heart, and the public arm
bracelet similar to our wedding ring.
i) The Bride releases the love that is as strong as death.
Christ's love for us on the Cross overcame death for all
time, and now she has that level of commitment which would
lay down her life for Him.
ii) That love has a consuming power - a most vehement flame. It
burns up all the irrelevant things which could cause any
blockage in her relationship with the King. That burning
love is a jealous love - not in a possessive and selfish
way, but one which is careful that nothing be allowed to
intrude on her commitment to the King. Just as death
cannot be held back when it comes for its prey, so the love
of the Bride for the King will not accept second place in
her life anymore.
iii) This level of love is also sustaining. Floods cannot quench
it or drown it. These waters were mentioned by Jesus in
Matt. 7:24-27 in the context of false miracle workers who
sought to manifest power but were never in love with the
King (verse 25-26), and He casts them out saying, "I have
never knew you". ("we were never intimately in love.")
Those who have the death commitment kind of love that burns
as a consuming jealous flame will never be overthrown by the
storms of life. Their foundations are solid and not
shifting sand.
iv) Luke 8:14 speaks of the seed among thorns being choked by
the cares and riches and pleasures of this life, and no
fruit is brought to perfection. True love for the King will
never put mere possessions before Him, even all the
substance of a house would never compare to this love.
The Bride's love is now both cherished inwardly and displayed
outwardly, and has become a cleansing, excluding, consuming,
sustaining force.
8:8 - "We have a little sister, and she hath no breasts: what
shall we do for our sister in the day when she shall be
spoken for?"
a) "We have a little sister, and she hath no breasts" - In her
total commitment to the King (8:2-7) and her new awareness
of His uniqueness (8:5b), the Bride develops an awareness of
others in the Body of Christ who are undeveloped in their
faith and love, and who cannot feed others. These people
have the very basics of their spiritual life missing. They
are saved but not growing, and the Bride recognizes that
unless the little sister starts to develop in faith and love
she may lose what she already has. The scripture says, "from
him that has not, shall be taken away even that which he has"
- Luke 19:26.
b) For the first time in the book the term "we" is used by the
Bride in reference to the King and herself. This follows
immediately after the new depth of love she adopts in verses
6 and 7. She is now totally identified with the King in His
purpose to bring all His people to the fullness of the
stature of the man Christ Jesus (ie. till we all come -
Eph. 4:13).
c) "What shall we do for our sister in the day when she shall be
spoken for?" - God has a moment of truth and a time of
challenge for everyone. There is a point where He will not
allow maturity to proceed without challenging that immature
one to respond and grow.
8:9 - "If she be a wall, we will build upon her a palace of
silver: and if she be a door, we will enclose her with
boards of cedar."
The King replies to the Bride regarding the little sister and He
also uses the joint term "we". This shows that He expects the
Bride to be involved in changing the immature state of
undeveloped believers.
He says that if there is something in her life to work with, that
together He and the Bride will be able to build a palace of
silver on her.
a) Because of what has happened in the Bride she is now able to
"disciple" others (Matt. 28:20) and to shorten the process
with them. She has become a Trailblazer like those the King
encouraged her to follow when she was undeveloped herself
(1:8).
b) The little sister must learn to be secure in the Lord by
depending on His redemptive work. This is what silver speaks
of in scripture. Her own wall will never suffice. Perhaps
one of the main reasons for immaturity in God's people is a
lack of security in their salvation. They trust
unsuccessfully in their own will power rather than in His
redemptive work.
She must also have an openness to be developed - "If she be a
door". If she is not closed to the dealings of the King, He
and the Bride will be able to enclose her with the
incorruptible nature of the King, of which the cedar boards
speak. Jesus overcame temptation in His humanity and is able
to enclose us so that we can be victorious also. 1 John 5:4.
8:10 - "I am a wall, and my breasts like towers: then was I in
his eyes as one that found favour."
The Bride demonstrates to the little sister what is possible.
Her faith and love are now like towers. She no longer needs a
wall for security as she did in 2:9. Her maturity is now so
evident that the little sister is inspired to follow her example.
1 Cor. 11:1. Previously her towers were:
a) her neck, built like the tower of David - her will determined
to do the King's will.
b) her neck like a tower of ivory - her will-power sustained by
life from within rather than mere determination.
Now faith and love are the high places of her life. Her vision,
perception and defence are all products of total commitment of
her love for the King.
She says "I was in His sight as one that found favour".
Only those that operate in faith can please the Father - Heb.
11:6, but it is always faith which works by love - Gal. 5:6.
8:11 - "Solomon had a vineyard at Baalhamon; he let out the
vineyard unto keepers; every one for the fruit thereof was
to bring a thousand pieces of silver."
a) "Solomon had a vineyard at Baal-hamon" - The location of this
town is unknown but the name has two meanings:
i) "Lord of a multitude" - This speaks of the extent of the
Bride (note 6:4, "the daughters of a multitude"). The
vineyards speak of the fruit that is to be brought forth
in His Kingdom, cp.7:11-12.
He desires "much fruit that will remain" - John 15:1, 2,
5, 8, 16.
The Bride is not a minority group, but the harvest of the
Lord - a mighty multitude.
ii) "Possessor of abundance" - The Bride is His inheritance -
Eph. 1:18. The fullness of the Church will glorify the
Lord and cause Him to be admired - 2 Thess. 1:10. He
possesses the rich resources of His redeemed people.
b) "He let out the vineyard to keepers" - Note Matt. 21:33-45.
Jesus said that God's vineyard was taken from the Jewish
people and given to a nation (1 Pet. 2:9) bringing forth the
fruits. The Church is charged with the responsibility of
tending the vineyards of God and bringing forth "much fruit".
c) "Everyone for the fruit thereof was to bring a thousand
pieces of silver" - silver always speaks of redemption. No
part of our ministry for Christ can function out of human
effort. It must all start and finish in redemption.
The only other mention of 1000 pieces of silver in the Bible
is in Gen. 20:16. Abimelech gave Abraham this price to
"right the wrong I have done thee" (margin). There is a
sense in which continuous redemption is occurring in our
lives. The blood of Jesus cleanses us and keeps on cleansing
- 1 John 1:7. We are like the little sister, built into
palace of silver. There is a continuous need for the
redemptive process to work in us.
8:12 - "My vineyard, which is mine, is before me: thou, O
Solomon, must have a thousand, and those that keep the
fruit thereof two hundred."
a) "My vineyard, which is mine, is before me" - The Shulamite
still has her own personal vineyard. In the last two
chapters we have seen her launch into the King's Lebanon
ministry with a great vision for the vineyards in general.
This is no longer to be at the expense of her personal
relationship and responsibilities to the King. In chapter
1:6 there was a conflict between the general ministry of the
vineyards and her own. Her love for the King is now publicly
declared and with such total commitment that she has kept on
course regardless of the rest of her ministry for the King.
Service never again becomes a substitute for love.
b) "Thou, O Solomon, must have a thousand" - She recognizes that
she is only one of many fruit producers and the fact of her
personal relationship with the King does not exempt her from
bringing forth fruit herself. The Pharisees of Jesus' day
were content to tell others what to do, but did not do it
themselves. Matt. 23:2. There is no double standard in the
Bride. She is personally producing what everyone else is
expected to and seeks to bring her own vineyard to
perfection. Paul was able to say of his life, "I have fought
a good fight, I have finished the course" (2 Tim. 4:7). He
had preached to others, but did not end up a castaway - 1
Cor. 9:27.
c) "Those that keep the fruit thereof two hundred" - The Bride
has a number of workers under her oversight. She is not just
caring for immature people and catering to their needs, but
building "little sisters" into palaces of silver and bringing
them to maturity. Part of this process is to teach them to
disciple others also - 2 Tim. 2:2. 200 is used six times in
scripture and is the number of insufficiency. Note John 6:7.
8:13 - "Thou that dwellest in the gardens, the companions hearken
to thy voice: cause me to hear it."
a) "Thou that dwellest in the gardens" - This is plural and is
the first time we are told where He dwells. Previously He
had "come" into the gardens (5:1, 6:2). But now He dwells
there. His permanent residence is where the Bride is
bringing forth both her own personal fruit and caring for the
vineyards (plural). However, this garden is not as 4:12
(walled). She is her own wall. Her maturity is her defence
and there is no blockage between her and the King. Love and
faith delight Him and protect her.
b) "The companions hearken to thy voice" - In chapter 1:7 they
turned those seeking the King aside. They were building
their own kingdom instead of the King's. Now the maturity of
the Bride is having an effect on the little sisters and the
daughters of Jerusalem and even the companions. Jesus said,
"My sheep hear my voice" - John 10:27. This speaks of those
who have been sidetracked by their own desires or caught up
in apostate religion leaving their own kingdoms to build only
His.
c) "Cause me to hear it" - The first time the voice of the King
was mentioned she had disobeyed and retreated behind the wall
(2:8). Now at the end of the Song she re-affirms her
commitment to His voice and His commands. She is at His
beck and call. The only qualification for continuing
discipleship is to be currently hearing His voice.
8:14 - "Make haste, my beloved, and be thou like to a roe or to a
young hart upon the mountains of spices."
In chapter 2:17 she had told Him to be on the mountains of
separation. It was no consequence to her that she would be
bereft of His presence. Now it is the mountains of spices to
which she refers and says that now the King will be seen on the
consecration she has made to Him. She said "Until the day break
I will get me to the mountains of myrrh and the hill of
frankincense" (4:6). There will never be any end to the
sacrifices of her life, her consecration of the cross and her
worship of the King while she is ministering for Him. It was
this act which had lifted her to Lebanon and she recognizes that
her whole ministry for the King must continue in this vein.
There will be no more separation but His presence and His victory
will be manifested on her "mountain of spices" - her myrrh and
frankincense. The mountains (problems) are subdued by the King
on the basis of her sacrifices and worship.
The book ends with the call that was made when her major decline
began - "Make haste my beloved". Chapter 2:8 says "Behold He
cometh". Both these statements are suggestions of the Second
Coming of Christ to receive His Bride unto Himself and the prayer
of the Bride at the end of the Song of Solomon is the same as the
call of the Bride at the end of the Book of Revelation (22:20) -
"Even so come Lord Jesus".
THE END of THIS STUDY Amen
97
END STUDY FIFTEEN - END OF THIS STUDY OF SOLOMON - MAY GOD BLESS YOU
