Song of Solomon 3

Song of Solomon 3:1-5

Love is Tested: The Pain of Separation – Literal Interpretation - Son 3:1-5 describes the pain of separation when love is at its height leading up to the wedding. Love becomes so strong that it even becomes difficult so sleep at night. In Son 1:7 the Shulamite woman was searching for her Lover. She will search for him a number of times in this Song. The purpose of each search is to find rest. She will look for him during the phase of Courtship in Son 1:7. She will look for him again during the phase of Engagement in Son 3:1-4. She will search for him during the phase of Maturing Marriage in Son 5:6-7, until she learns his ways and becomes confident in his devotion towards her and learns that he abides in the garden among the lilies (Son 6:1-3). She will eventually learn that true rest will be found in yielding to his plan for her life, which is communion with him in the garden, and labouring in her own vineyard (Son 8:10). Duane Garrett interprets Son 3:1-5 to mean that the young lady has decided to give herself totally to her Lover.[146] In other words, she has made the decision to marry him. He says this text stresses the “mental anxiety” that a young girl experiences prior to marriage. She is no longer at rest in her bed of rest, which the king built for her in Son 1:16-17. Her passion for more time with him causes her to lose sleep. [146] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:1-5.Figurative Interpretation - The preceding acts of separating oneself from the cares of this world and learning to commune with God has the transforming effect of developing an intense longing in one’s heart for communion with God and His Word. Figurative interpreted, Watchman Nee suggests Son 3:1-5 represents the time when the Lord’s presence subsides in order to allow the believer to feel uncomfortable enough to begin seeking God’s face of his own will.[147] Just as the Shulamite quickly finds her lover, Jesus knows our limits and allows Himself to be soon found. The Shulamite’s efforts to bring her lover into her bedchamber represent our efforts to maintain a feeling of the Lord’s constant presence again, which was recently lost. However, this journey of faith requires God’s children to walk at times without a sense of His tangible presence. At this phase in spiritual growth, a child of God must find rest in allowing the Lord’s presence to come and go at God’s own will and timing. The believer is being trained to walk by faith with or without the feeling of His divine presence.

For example, Andrew Wommack tells the story of how he experienced forty days of supernatural, divine encounters at an older teenager. When this experience ended, he began to wonder what he had done to cause these encounters to subside.

He later understood that he had no more influence of turning them off than he had in turning them on to begin with. It was entirely orchestrated by the Lord. Soon afterwards, Andrew was drafted into the military and served about a year and a half in Vietnam. During this time he was placed in military barracks with others. The walls of these barracks were plastered with pictures of unclothed women. This forced him to spend his entire day with his head in the Bible. He read the Bible twelve hours a day in an effort to keep his eyes and mind off of those dirty pictures. He makes the point that this second uncomfortable experience did more in growing him spiritually than the short season of divine encounters, since it forced him into God’s Word intensely for the first time in his life.[148] [147] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 56-7. [148] Andrew Wommack, Gospel Truth (Colorado Springs, Colorado: Andrew Wommack Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.Son 3:1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. Son 3:1 — Comments - The word “night” is found in the plural in the Hebrew text. Therefore, the text is literally translated, “by nights.” Duane Garrett explains that the KJV phrase “by night” is better understood to mean “in the nights,” or “night after night.”[149] The concept of repetition is meant. He understands this verse to describe a young maiden who longs to lay with her lover each night she goes to bed. Although she does not expect him to be there prior to marriage, she nevertheless longs for him during this time of solitude and rest. Garrett says her “yearning and agitation” are emphasized here in this verse. [149] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 3:1.Son 3:2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. Son 3:3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? Son 3:3 — “The watchmen that go about the city found me” – Word Study on “The watchmen” – Strong says the Hebrew word “watchmen” “shamar” (ωָׁ ?ξַ ?ψ) (H8104) is a primitive root meaning, “to hedge about, protect, attend to.” The Enhanced Strong says it is used 468 times in the Old Testament, being translated in the KJV as “keep 283, observe 46, heed 35, keeper 28, preserve 21, beware 9, Mark 8, watchman 8, wait 7, watch 7, regard 5, save 2, misc 9.” Comments - Isaiah and Ezekiel use the word “watchman” to refer to those whom God has appointed to watch over His people, those who are to preach the Word of God to the people (Isaiah 52:8; Isaiah 62:6, Ezekiel 33:7). Isaiah 52:8, “Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.” Isaiah 62:6, “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,” Ezekiel 33:7, “So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.” Son 3:3 — Figurative Interpretation - Under the Old covenant, a Jew had to look beyond the instructions of the Law and understand its original purpose was to bring a man to the Lord. Paul said in Galatians that the Law was given to the Jews as a way of guiding them to Christ. She will encounter these watchmen again in Son 5:7, but this time they will strike her. This means that after the Resurrection of Christ the Law was no longer man’s instructor, and those who still clung to the Law also persecuted those who accepted Christ as the fulfillment of this very Law. Son 3:4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me. Son 3:4 — Word Study on “chambers” – Strong says the Hebrew word “chambers” “cheder” (ηֶ ?γֶ ?ψ) (H2315) means, “an apartment, bed chamber, inner chamber innermost.” The Enhanced Strong says it is found 38 times in the Old Testament, being translated in the KJV as “chamber 21, inner 4, bedchamber + 4296 3, bedchamber + 4904 3, inward parts 2, innermost parts 2, parlours 1, south 1, within 1.” It is used one other time in Son 3:4. Son 3:4, “It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.” Son 3:4 — Literal Interpretation – The Shulamite found him and brought her beloved to her most intimate place, which was her mother’s bed chamber. Since she was still a virgin maiden, this was also her dwelling place. Figurative Interpretation – “It was but a little that I passed from them, but I found him whom my soul loveth” - We think that we have “found” the Lord. But in actuality, He has allowed Himself to be found by us. He does this to cause our faith to be tested so that it grows. God has set watchmen over Israel and the Church to guide the people. However, every person must encounter the Lord for himself, and not become dependent upon the Jewish priests and Church leaders for guidance. Only those who passionately desire the Lord will look beyond the priesthood and Church leaders to find a personal encounter with Christ. This phase of the Beloved’s life (Son 2:8 to Son 3:5) has been this time of separation that has given her “dove’s eyes,” or the spiritual insight to understand her need for a personal encounter with Christ. “I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me” - Watchman Nee interprets this phrase to mean that “her self-life was mingled with her spiritual desires”.[150] [150] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 61.Son 3:5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. Son 3:5 — Word Study on “the roes” – Strong says the Hebrew word “roe” “tseb-ee’” (φְ ?αִ ?ι) (H6643) means, “prominence; splendor (as conspicuous); also a gazelle (as beautiful).” The Enhanced Strong says it is used 39 times in the Old Testament, being translated in the KJV as “roe 9, roebuck 5, glory 8, glorious 6, beautiful 1, beauty 1, goodly 1, pleasant 1.” This Hebrew word is used 5 times in the Song of Songs (Son 2:7; Son 2:9; Son 2:17; Son 3:5; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Son 2:9; Son 2:17; Son 8:14 this word is used metaphorically of the Lover, who figuratively represents Christ. It may refer to Christ in Son 2:17; Son 8:14. Son 3:5 — Word Study on “love” – Strong says the Hebrew word “love” “ahabah” (ΰַ ?δֲ ?αָ ?δ) (H160), means, “love.” The Enhanced Strong says this word is used forty (40) times in the Old Testament, being translated in the KJV as “love 40.” It is found 11 times in the Song of Solomon (Son 2:4-5; Son 2:7; Son 3:5; Son 3:10; Son 5:8; Son 7:6; Son 8:4; Son 8:6-7[twice]), with one of these uses as a substantive to refer to her lover (Son 7:6). Comments - The possessive personal pronoun “my” is not found in the original Hebrew text. The translators of the KJV added it as a means of clarifying their interpretation of the verse to say that Shulamite woman was telling the daughters of Jerusalem not to awaken her lover. Son 3:5 — Comments - Son 2:7 serves as a final verse to one of the five divisions of the Song of Solomon. There are three other identical verses in the Song of Solomon that serves to mark these divisions (Son 2:7, Son 3:5, Son 8:4). Son 2:7, “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.” Son 3:5, “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.” Son 8:4, “I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.” In these verses the beloved charges the daughters of Jerusalem not to stir up the passions of love until it is time. She bases this plea upon the example in nature of the wild gazelles and does of the field. She uses this example because gazelles and deer were considered the most beautiful creatures of the forest, yet they were the most elusive and hard to find. In contrast, domesticated animals and livestock lacked the beauty, but were easily tamed. As God made these animals beautiful, but elusive in this dispensation of man’s fall, these creatures will one day be tamed and companions for us in heaven. In a sense, it is not time for these creatures to be tamed. In the same way, the beloved is telling the daughters of Jerusalem that catching love and enjoying its pleasures is like catching a beautiful deer. It may appear to be something much to be desired, but it is as elusive as the deer of the forest. This Shulamite woman has discovered that passion during the early stages of courtship is a difficult emotion to manage and does not give her the rest and peace that she expected it to give her; for passion binds someone and does not turn him loose. As much as a romantic love affair appears desirable, she warns the other virgins to wait for God to bring it to pass in His time; otherwise, it will overwhelm someone and cause more harm than good. In other words, true rest is not found in the strong passions of courtship (Son 1:2 to Son 2:7), nor, as she will later discover, in her engagement (Son 2:8 to Son 3:5), nor in her wedding (Son 3:6 to Son 5:1), nor in the state of marriage (Son 5:2 to Son 8:4). But she will find out that true rest can only be found in yielding herself to her husband and bearing fruit within a marriage (Son 8:10). Regarding the themes that are repeated in each of these phases of love, we find that the beloved suffers from lovesickness during the courtship (Son 2:5) and does not find rest. During the engagement she suffers from being separated from her lover (Son 3:1-4) and does not find rest. During the wedding she suffers from having to abandon her freedom and desires as a single person in order to walk in unity with her husband (Son 5:2-8). During the development of her marriage she must deal with the desire to have her husband’s undivided attention (Son 8:1-4).

Song of Solomon 3:6-5

The Wedding (Scene 3: The Wedding Processional, Wedding Festival, and Wedding Chamber) (Communion, or Full Consecration to Christ [Divine Service]) – Literal Interpretation - Many scholars see in Son 3:6 to Son 5:1 the symbolism of the wedding ceremony between the bridegroom and the bride. We have the wedding procession described in Son 3:6-11, followed by the wedding song of the bridegroom singing to the bride (Son 4:1-15), with the exchange of wedding vows in Son 4:16 to Son 5:1. Figurative Interpretation – Figuratively speaking, this third song represents the phase in a believer’s spiritual journey when he/she gives oneself entirely to God and receives a divine commission to serve Him. Within the context of Songs, a believer’s call to divine service is described as a bride who gives up her people and will and gives herself entirely to her new husband. We now belong to Jesus, our will yielded to His plan and purpose for our lives in divine service. A good example of this phase of loving God with all of our heart is seen in Acts 13, when Paul and Barnabas were sent on their first missionary journey, although Paul had been evangelizing the regions of Syria and Cilicia for over a decade. We see Anna, the prophetess, serving the Lord day and night in the Temple. She moved into this level of love when she entered the full-time ministry of prayer and intercession in the Temple. Another example is seen in the life of Abraham, when he left his family and went to the land of Canaan. Another example is seen in the life of Joseph when he was exalted over Egypt to serve that nation. Outline - Note the proposed outline of this section:

1. Scene 1- The Wedding Processional — Son 3:6-112. Scene 2 - The Wedding Ceremony — Son 4:1 to Son 5:1a) The Wedding Song — Son 4:1-15i) The Bride’s Beauty — — Son 4:1-7ii) The Request for Marriage — Son 4:8iii) The Bridegroom’s Love — Son 4:9-10iv) The Bride’s Purity — Son 4:11-15b) The Wedding Vows — Son 4:16 to Son 5:1 The Wedding Contrasted with the Adulteress in Proverbs – We can contrast this holy wedding ceremony of the bride and the groom with the act seduction between the adulteress and the naïve young man in Proverbs 7:1-27. The adulteress woos her victims by presenting herself in seductive clothing (Proverbs 7:9-12), while the bride arrives in all of her beauty and glory (Son 3:6-11). While the bridegroom sings a love song to his bride (Son 4:1-15), the adulteress romances her victim with words of seduction (Proverbs 7:13-20). Finally, the wedding is consummated with marriage vows (Son 4:16 to Son 5:1), while the adulteress lures her victim into the bed of adultery with vain promises (Proverbs 7:21-23). The outcome of the marriage bed is rest and fulfillment of God’s divine plan for two individuals, while the outcome of adultery is destruction.