Song of Solomon 8

Song of Solomon 8:1-4

The Beloved’s Struggle for Undivided Attention – The child of God now declares her boldness to testify of her Saviour in public. He does not want to draw back from any act of obedience and public affection for the Lord (Son 8:1). He is willing to bring this testimony and anointing into the church, the body of Christ (Son 8:2). This idea is reflected in Son 8:1-4 when she compares him to her brother whom she led about in her youth. 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). Son 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. Son 8:1 — Literal Interpretation - In the oriental culture, as well as many conservative cultures, couples are frowned upon for showing physical affection publicly, while the innocent affection towards a brother or sister is allowed publicly. Figurative Interpretation – Watchman believes Son 8:1 means that a believer becomes keenly aware of his own physical limitations in serving the Lord at this level of maturity. His mortal body restrains him from serving the Lord wholly. He desires to be delivered from mortality and raised in immortality so that he can embrace Christ fully without the old sin nature pulling him away. Son 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. Son 8:2 — Word Study on “pomegranate” – Strong says the Hebrew word “pomegranate” “rimmτwn” (ψִ ?ξּ ?εֹ ?ο) (H7416) means “a pomegranate, the tree or the fruit,” and it also refers to the pomegranate ornament used in the Tabernacle and Temple. The Enhanced Strong says this word is used 32 times in the Old Testament, being translated in the KJV as “pomegranate 31, pomegranate tree 1.” It is used times in the book of Songs (Son 4:3; Son 4:13; Son 6:7; Son 6:11; Son 7:12; Son 8:2). Comments - The pomegranate tree was one of the most attractive fruit trees in the Middle East, with brilliant scarlet blossom in the spring (Son 7:12). The Israelites planted the tree in orchards (Son 4:13; Son 6:11; Son 7:12) and made wine from its juice (Son 8:2) The beautiful texture of its inner fruit may have been behind the metaphorical phrase, “thy temples are like a piece of a pomegranate within thy locks” (Son 4:3; Son 6:7).[245] [245] E. W. G. Masterman, “Pomegranate,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).Son 8:2 — Figurative Interpretation – Watchman Nee interprets Son 8:2 to mean that in the resurrection we will feast together without restraints and show our full affections.[246] [246] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 144-5.Son 8:3 His left hand should be under my head, and his right hand should embrace me. Son 8:3 — Comments - Son 2:6 is repeated in Son 8:3. Son 2:6, “His left hand is under my head, and his right hand doth embrace me.” Son 8:3 — Figurative Interpretation – Son 8:3 suggests a position of rest. Perhaps Son 8:3 means that this hope of the resurrection is the rest that I now find as a servant of God. Son 8:4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. Son 8:4 — 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 8:4 — 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).

Song of Solomon 8:5-14

The Mature Marriage (Scene 5: The Vineyards and Gardens) (Bearing Fruit) – The fifth and final passage in Songs shows the woman at rest in her marriage because of the assurance of her husband’s devotion, which took place in the intimacy of the marriage bed in the previous passage. Up until now, she has wanted to possess his undivided attention because she was not sure of his love. However, mature love does not possess and hold on too; rather, it gives and sets free. When she gives him the freedom to fulfill his calling and destiny through her life, she too finds rest. This is the place where the Lord wants to take every marriage; for it is only then that a couple can become fruitful and fulfill their destiny as one flesh. In fact, God’s original purpose of marriage was to be fruitful and multiply and subdue the earth (Genesis 1:27-28).

This final passage reveals the fulfillment of that purpose as it describes Solomon with his numerous vineyards and gardens, one of which has been given to his bride. Son 8:5-7 describes the king bringing his bride back to her homeland.

We can imagine the emotions that tear at her heart as she finally returns to her place of birth. The love and emotions that were embedded within her heart during her childhood come forth in this passage. Because of the love the king has poured forth into the heart of her bride, she can now pour it forth upon her people. Her character of strength and endurance were shaped and mounded in the furnaces of fire and tribulation, a character that only love can create within the heart of one who dies to his own will. Son 8:8-9 speaks of a little sister who is too young to become espoused. The sight of the vulnerability and immaturity of her beloved little sister make the Shulamite aware of her own growth and maturity (Son 8:10 a), a maturity and beauty that has positioned her in a place of favor with the king, because she realizes that only by the favor of the king was she chosen to come out of her village and grown to a place of maturity (Son 8:10 b).

Son 8:11-14 describes the wife in a position of absolute rest. She supports him in his pursuits of prosperity (Son 8:11-12), which symbolizes God’s purpose and plan for his life that he was called to fulfill; and she expresses her abiding love and admiration for him (Son 8:13-14).

This final passage reveals the fulfillment of that purpose as it describes Solomon with his numerous vineyards and gardens. Figurative Interpretation – Figuratively, this fifth song represents the believer’s ministry of intercession and evangelism for people as an overflow of his communion with Christ. His vineyard is the ministry of people to Christ. Now that she has found rest, she seeks this place of rest for those she loves. This is the place of true rest that God is calling every believer, when he is willing to take upon himself the weight of love and sorrow for a lost and dying humanity. It reflects a minister of the Gospel who sticks with a ministry that God called him to fulfill. Illustration -We see this level of love and devotion reflected in Paul’s statements about “having had the sentence of death” in his life, and having the “the sufferings of Christ abounding in him,” and “fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake.” 2 Corinthians 1:9, “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:” 2 Corinthians 1:5, “For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.” Colossians 1:24, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:” Illustration - Another good example is found in Romans 9:1-3, where Paul reveals his heart and passion for his people Israel, who went to the Gentile nations trusting God to take care of his greatest desire, Israel’s redemption. When God allowed Paul the apostle to carry this burden of pain and sorrow for a lost humanity, He gave Paul the most intimate access to His heart. God does not ask just any Christian to carry this burden. However, in the same way that a person does not share intimate pain publically, but rather, with only a few close friends that dearly love him, neither does God share His deepest emotions with everyone. He reserves it for those believers who have proved themselves to have a devout love for God and are willing to share His same concerns for humanity. Paul was willing to enter into God’s sorrows for a lost humanity and carry this burden with God.

Another example of mature love is seen in Jesus’ statement to Peter in John 21:18, “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” Peter’s willingness to suffer and die as a martyr reflects this mature level of love for God. Mark Buntain’s wife, Huldah, is now 86 years old. She and her husband have served as missionaries with Calcutta Mercy Ministries in Calcutta, India for fifty years.[247] Another good example is found in the life of Arthur Blessitt, who has carried the cross into every nation on earth.[248] His life is a life of peace and joy, while pursuing the will of God in his life. [247] Huldah Buntain, interviewed by Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California, 2008), television program. [248] Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting Network (Santa Ana, California, 2008), television program.Summary - In summary, the Shulamite found rest initially by following the path of the flocks and by dining at the king’s banqueting table. This represents a believer’s initial conversion and tasting of God’s table of blessings (Son 1:5 to Son 2:7). But this bed of rest soon faded away, and she began to search again for rest. Only now, she found rest by yielding to the call of separation and solitude in the clefts of the rocks (Son 2:8-17). This represents the early phase of Christian growth when God calls a child out of his worldly activities to a place of solitude. This period soon ended and she sought rest again, only this time to find Him in the midst of the city (Son 3:1-5).

This represents the phase of Christian growth when a person learns to participate in Church life and learn its doctrine. Hudson Taylor notes that up to this point in time the Shulamite was the primary speaker. Now, the king is going to do most of the speaking, as the new bride learns to be quiet and yield herself to her husband.[249] The wedding ceremony symbolizes the phrase of Christian growth when a believer is set apart and anointed by the Spirit for divine service (Son 3:6 to Son 5:1). Although this gives a period of rest, she is soon called out of this place of rest, and begins to seek it again. This time she encounters hardships before realizing her rest is found by returning to the garden where He feeds among the lilies (Son 5:2 to Son 6:3). It is in this search that her Lover beholds her beauty again (Son 6:4 to Son 7:9).

Her eyes now turn to her vineyard where she will give him her love (Son 7:10-13). [249] J. Hudson Taylor, Union and Communion (Edinburgh, Great Britain: R. & R. Clark, Ltd, c1893, 1929) [on-line]; accessed 28 December 2008; available from Internet, notes on Song of Solomon 3:6.Illustration -Notes these words from Frances Roberts: “My people may be recognized by their humility and sufferings; not by their social acceptability and their self-advertizing success: not by extravagant physical appointments of their structures; but by the grace of God at work in their hearts. Sacrifice is My status symbol, and man has not been eager to decorate the type of spiritual leadership I had in servants like Paul and Jeremiah. “Do ye desire to follow Me truly? Look for the blood-stained prints of My feet. Go, as it were, to the cold, unyielding rock in the garden of Gethsemane, where self is put aside, and the cup of suffering is accepted. Die to thine own treacherous and deceitful heart. Rise with determination to go on unflinchingly, not hoping to spare thyself. Save thy life, and ye shall surely lose it. Offer it up to Me, this very day, in a renewal of consecration unto sacrificial living, and I will accept thee and thou shalt know joy as new wine.”[250] [250] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 30-1.Outline - Note the proposed outline of this section:

1. Scene 1 - The Shulamite’s Homeland — Son 8:5-10a) Mature Love Described — Son 8:5-7b) The Little Sister — Son 8:8-9c) The Shulamite’s Maturity — Son 8:102. Scene 2 - The Place of Rest — Son 8:11-14a) The Vineyard - The Husband’s Prosperity — Son 8:11-12b) The Garden - The Wife’s Love & Admiration — Son 8:13-14

Song of Solomon 8:11-14

The Woman’s Place of Rest – Son 8:11-14 describes the wife in a position of absolute rest. She supports him in his pursuits of prosperity (Son 8:11-12). She expresses her abiding love and admiration for him (Son 8:13-14). Outline – Here is a proposed outline:

1. The Vineyard - The Husband’s Prosperity — Son 8:11-122. The Garden - The Wife’s Love & Admiration — Son 8:13-14 Son 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. Son 8:11 — Word Study on “vineyard” – Strong says the Hebrew word “vineyard” “korem” (λָּ ?ψַ ?ν) (H3754) means, “a garden, a vineyard.” The Enhanced Strong says this word is used 93 times in the Old Testament, being used in the KJV as “vineyard 89, vines 3, vintage 1.” This word is used 9 times in the book of Songs. A vineyard figuratively refers to the labours that man does while serving the Lord in this life. Comments - The Song of Songs refers to a garden nine times (Son 4:12; Son 4:15-16; Son 5:1; Son 6:2; Son 6:11; Son 8:13) and to a vineyard nine times (Son 1:6; Son 1:14; Son 2:15; Son 7:12; Son 8:11-12) within its text. A garden is a place of meditation and rest, while a vineyard is a place of bearing fruit as a result of entering into rest and communion with God, for our life of walking in the Spirit and bearing fruit is simply the overflow of being filled with the Spirit while in communion with the Lord. The beloved’s vineyard would figuratively represent a believer who has entered into his calling and ministry and is labouring for the Lord. Son 8:11 — Word Study on “Baalhamon” – The Hebrew name “Baalhamon” “Ba`al Hamown” (αַּ ?ςַ ?μδָ ?ξֹ ?εο) (H1174) is used only once in the Old Testament and refers to King Solomon’s vineyard. It literally means, “lord (possessor) of abundance” (Strong) or “place of a multitude” (Gesenius). Strong says it comes from “ba’al” (αָּ ?ςַ ?μ) (H1167), which means, “a master, hence, a husband, or figuratively, an owner,” and “hamown” (δָ ?ξֹ ?εο) (H1995), which means, “a noise, a tumult, a crown.” Although there is only one reference to this town in the Scriptures, Duane Garrett notes an “old speculation” that the city Balamon (Βελαμών) mentioned in Jdt 8:3 is a possible reference to Baalhamon, which was a city “near Dothan (north of Samaria).”[279] [279] 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 8:11.Jdt 8:3, “For as he stood overseeing them that bound sheaves in the field, the heat came upon his head, and he fell on his bed, and died in the city of Bethulia: and they buried him with his fathers in the field between Dothaim and Balamo.”[280] [280] The Apocrypha: King James Version, 1995, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).Son 8:11 — Figurative Interpretation – The fruitfulness of God’s vineyard depends upon the spiritual health of God’s people, just as in nature a garden produces according to how well it is tended. A pastor is responsible for the well-being of a local congregation. The Lord will give His vineyards only to those who are responsible, who will bring forth an abundance of fruit. There will be a day of accountability for each pastor who keeps one of the Lord’s vineyards, just as Jesus taught in the parables of the landowner leaving his vineyards to his stewards. Bickle interprets the term “one thousand” to symbolic the fact that Christ will expect each steward to give his full respond to his vineyard.[281] Each steward will be judged according to his own talents and abilities. Bickle says the silver symbolizes redemption for mankind (Malachi 3:3, Isaiah 7:23).[282] [281] Mike Bickle, Session 20 - The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 25. [282] Mike Bickle, Session 20 - The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 25.Malachi 3:3, “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.” Isaiah 7:23, “And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.” Son 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. Son 8:12 — Word Study on “vineyard” – Strong says the Hebrew word “vineyard” “korem” (λָּ ?ψַ ?ν) (H3754) means, “a garden, a vineyard.” The Enhanced Strong says this word is used 93 times in the Old Testament, being used in the KJV as “vineyard 89, vines 3, vintage 1.” This word is used 9 times in the book of Songs. A vineyard figuratively refers to the labours that man does while serving the Lord in this life. Son 8:12 — “My vineyard, which is mine, is before me” – Comments - The Song of Songs refers to a garden nine times (Son 4:12; Son 4:15-16; Son 5:1; Son 6:2; Son 6:11; Son 8:13) and to a vineyard nine times (Son 1:6; Son 1:14; Son 2:15; Son 7:12; Son 8:11-12) within its text. A garden is a place of meditation and rest, while a vineyard is a place of bearing fruit as a result of entering into rest and communion with God. For our life of walking in the Spirit and bearing fruit is simply the overflow of being filled with the Spirit while in communion with the Lord. The beloved’s vineyard would figuratively represent a believer who has entered into his calling and ministry and is labouring for the Lord. Son 8:12 — Comments - African kings had many wives. African women were given the task of working in the fields, or overseeing the work of their gardens. I was told by a native Ugandan that their former kings gave each of their wives a plot of land to farm. The comments below of an Anglican missionary describing such social structures in Uganda are similar to what we read in Son 8:12. “Chiefs always had large cultivated plots of land attached to their enclosures. This was the case even in the capital, as it was impossible to depend upon the food supply from the country. The peasants and retainers of chiefs might be seen each morning and evening carrying heavy bundles of various kinds of food, plantains, potatoes, and beer to their chiefs from the country. The women had entire control over the plantations and general cultivation. It was looked upon as the women’s right to attend to the gardens; indeed, they were their marriage portion, and no woman cared to marry a man who could not give her a garden and a house. One woman with ordinary care could, with comparative ease, support six or seven men from her garden.”[283] [283] J. D. Mullins, The Wonderful Story of Uganda (London: Church Missionary Society, 1908), 203-4.Son 8:12 — Figurative Interpretation – “My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand” - Jesus has many vineyards that he assigns pastors to oversee. The Shulamite, who represents a child of God, has been given one of them to tend. Bickle interprets this statement to mean that the child of God is offering all of his love in service to his Saviour.[284] [284] Mike Bickle, Session 20 - The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 28.“and those that keep the fruit thereof two hundred” - Bickle interprets this phrase to refer to all of those who helped the mature believer in keeping the Lord’s vineyard.[285] She could not have keep it by herself. In other words, they will share in the eternal rewards of their pastor’s work. [285] Mike Bickle, Session 20 - The Bride’s Final Intercession and Revelation (Song of Solomon 8:8-14), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 29-30.Son 8:13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Son 8:13 — Word Study on “gardens” - Strong says the Hebrew word “garden” “gan” (βַּ ?ο) (H1588) literally means, “a garden (as fenced).” The Enhanced Strong says this word is used 42 times in the Old Testament, being translated in the KJV as “garden 42.” The word is used 8 times in the Song of Songs (Son 4:12; Son 4:15-16; Son 5:1; Son 6:2; Son 8:13). It figuratively refers to a place of communion with God; for this was one of the reasons God planted the Garden of Eden, to have fellowship with man in the cool of the day. Son 8:13 — Figurative Interpretation – “Thou that dwellest in the gardens” - There are many “gardens” among God’s children. These gardens are figurative of believers’ hearts where the Lord is allowed to commune and dwell. “the companions hearken to thy voice” – This phrase refers to those children of God who allow Christ into their garden hear and hearken to His voice. “cause me to hear it” – While a child of God labours in the vineyards, he must not forget to balance his busy life with communion in the garden of prayer. He must continually hear the Lord’s voice in order to fulfill his destiny. Son 8:14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. Son 8:14 — Word Study on “a roe” – 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 8:14 — Word Study on “a hart” – Strong says the Hebrew word “hart” “ah-yawl’” (ΰַ ?ιָּ ?μ) (H354) means, “a stag or male deer, hart.” The Enhanced Strong says it is used 11 times in the Old Testament, being translated in the KJV as “hart(s).” This Hebrew word is used 3 times in the Song of Songs (Son 2:9; Son 2:17; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Songs this word is possibly used metaphorically of the Lover, who figuratively represents Christ. Son 8:14 — Word Study on “mountains” – Strong says the Hebrew word “mountain” “har” (δַ ?ψ) (H2022) means, “a mountain or range of hills.” The Enhanced Strong says this word is used 546 times in the Old Testament, being translated in the KJV as “mountain 261, mount 224, hill 59, hill country 1, promotion 1.” This word is used 5 times in the Song of Solomon (Son 2:8; Son 2:17; Son 4:1; Son 4:6; Son 8:14). Comments - The Song of Solomon describes the mountains metaphorically as “the mountains of Bether” (Son 2:17), “mount Gilead” (Son 4:1), “the mountain of myrrh” (Son 4:6), “the mountain of spices” (Son 8:14), “the mountains of the leopards” (Son 4:8). The hills are referred to as “the hill of frankincense” (Son 4:6). Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.”[286] The mountains and hills seem to refer to the heavenly, spiritual realm of eternity that the believer partakes of in a limited measure along his earthly journey. [286] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.Son 8:14 — Word Study on “spices” – Strong says the Hebrew word “spices” “besem” (αֶּ ?ωֶׂ ?ν) or “bτsem” (αֹּ ?ωֶׂ ?ν) (H1314) means, “fragrance, spicery, the balsam plant.” The Enhanced Strong says it is used 29 times in the Old Testament, being translated in the KJV as “spice 24, sweet odours 2, sweet 2, sweet smell 1.” This word is used six times in the Song of Solomon (Son 4:10; Son 4:14; Son 4:16; Son 5:13; Son 6:2; Son 8:14). Son 8:14 — Comments - In contrast to domesticated animals, the deer is free to move at its own will and desire. Frances Roberts understands this call in Son 2:17 to mean that we are to sit at the Master’s feet and be ready to move when the Spirit tells us to move, and not be subject to the call of man. “There is no virtue in activity as such – neither in inactivity. I minister to thee in solitude that ye may minister of Me to others as a spontaneous overflow of our communion. Never labor to serve, nor force opportunities. Set thy heart to be at peace and to sit at My feet. Learn to be ready, but not to be anxious. Learn to say ‘no’ to the demands of men and to say ‘yes’ to the call of the Spirit……Come away, My beloved, and be as the doe upon the mountains; yea, we shall go down together to the gardens.”[287] [287] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 146-7.Son 8:14 — Figurative Interpretation - Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.”[288] Thus, the cry of the Shulamite “make haste” would be figurative of the cry that ends the Holy Scriptures in Revelation 22:20, “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” Her cry represents the cry of the Church for redemption. [288] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.