Isaiah 36

Isaiah 36:1

Navel, Belly and Breasts

The next part of the body is the “navel” (Song of Solomon 7:2). The navel has to do with life, with its origins. The unborn child is fed in its mother’s womb through the umbilical cord. When a child is born, the navel cord is cut or cut off (cf. Ezekiel 16:4). The navel is a lasting reminder of the original connection with the mother.

The bride is an independent woman. She is a new personality. From a prophetic point of view, we see here the faithful remnant of Israel, or Jerusalem, which has been revived by a wonder of God. This remnant itself is also “at the center of the world” or “the navel of the earth” (Ezekiel 38:12). Everything that God promised old Israel, but that the people have lost through unfaithfulness, He gives to the new Israel. From there will come blessing and life for the whole earth. We see this in the temple stream that flows out of the temple in the kingdom of peace and spreads blessing (Ezekiel 47:1-12).

The navel is compared here with “a round goblet which never lacks mixed wine”. A goblet can be seen as a picture of a person. A round goblet has no beginning and no end, it is endless. There are no angles or points. This is a picture of the new, eternal life given to us. There is no beginning and no end to that. We ourselves did not contribute anything to its creation.

An endless, unceasing joy is connected with this life. That is what the mixed wine speaks of. It is a joy that expresses itself in various ways. We can apply this to all kinds of relationships we have. In this way we can be a joy for our wife and children in our dealings with them. This also applies to our neighbors and colleagues. We pass on joy as we reveal the new, eternal life we possess.

The “belly” is closely connected to the navel. It is the place where new life is formed and where new life comes forth (Job 1:21; Job 3:10-11; Job 31:15; Ecclesiastes 5:14; Ecclesiastes 11:5). The belly also speaks of the inward parts, of feelings, and of the absorption of food (Habakkuk 3:16; Romans 16:18; Jeremiah 51:34; Ezekiel 3:3; 1 Corinthians 6:13; Philippians 3:19; Revelation 10:9-10). Her belly is compared to “a heap of wheat fenced about with lilies”. The wheat reminds us of the Lord Jesus. He compares Himself to a grain of wheat that has fallen into the earth and died, thereby bearing much fruit (John 12:24). From His death and resurrection came forth “a heap of wheat”.

This applies here to Israel in the future when all who are scattered in Israel are gathered together as “a heap of wheat” (Matthew 13:24-30; Matthew 24:31). All Israel is then saved (Romans 11:26). That is the fruit of the work of Christ. The remnant has the features of Him from Whom they received life, just as every grain in the heap of wheat has the same features as that one grain of wheat from which they came.

This heap of wheat, this great harvest, is “fenced about with lilies”. The lilies are a picture of the remnant who experienced the tribulation in the land. These pictures increase the glory of the ‘prince’s daughter’, but above all of the Artist Who shaped her in this way.

The description of the breasts (Song of Solomon 7:3) fits seamlessly with the description of the navel and belly. The breasts indicate adulthood, maturity. They also point to the ability to pass on to the newborn child the food she herself first took to herself. We have also seen this description in Song of Songs 4, which is given there by the groom (Song of Solomon 4:5).

What was said there is also true here. Breasts are a picture of spiritual maturity and the ability to pass on food to little children. The “two fawns” seem to allude to this. Fawns drink from their mother’s milk. The milk that is passed on by the breasts speaks of the Word of God through which believers grow spiritually (1 Peter 2:2).

There is also balance in the bride’s public appearance. This is expressed in the image of “twins of a gazelle”. The original word means ‘two young deer born from the same mother’. They are identical in size, one is not bigger than the other. Her life is in balance. Doctrine and life are in balance. She does not lapse into extremes. This is also important for us. We must not set these two sides of the life of faith against each other, but let them develop side by side. If so, we will go our way with the elegance of a gazelle.

Prophetically we see in the bride’s performance as a daughter of the prince the performance of the new Israel in the kingdom of peace. Israel will be a blessing to all the nations of the earth in a lovely, elegant manner, like a gazelle, during the kingdom of peace. The peoples will be provided by her with what they need.

Isaiah 36:2

Navel, Belly and Breasts

The next part of the body is the “navel” (Song of Solomon 7:2). The navel has to do with life, with its origins. The unborn child is fed in its mother’s womb through the umbilical cord. When a child is born, the navel cord is cut or cut off (cf. Ezekiel 16:4). The navel is a lasting reminder of the original connection with the mother.

The bride is an independent woman. She is a new personality. From a prophetic point of view, we see here the faithful remnant of Israel, or Jerusalem, which has been revived by a wonder of God. This remnant itself is also “at the center of the world” or “the navel of the earth” (Ezekiel 38:12). Everything that God promised old Israel, but that the people have lost through unfaithfulness, He gives to the new Israel. From there will come blessing and life for the whole earth. We see this in the temple stream that flows out of the temple in the kingdom of peace and spreads blessing (Ezekiel 47:1-12).

The navel is compared here with “a round goblet which never lacks mixed wine”. A goblet can be seen as a picture of a person. A round goblet has no beginning and no end, it is endless. There are no angles or points. This is a picture of the new, eternal life given to us. There is no beginning and no end to that. We ourselves did not contribute anything to its creation.

An endless, unceasing joy is connected with this life. That is what the mixed wine speaks of. It is a joy that expresses itself in various ways. We can apply this to all kinds of relationships we have. In this way we can be a joy for our wife and children in our dealings with them. This also applies to our neighbors and colleagues. We pass on joy as we reveal the new, eternal life we possess.

The “belly” is closely connected to the navel. It is the place where new life is formed and where new life comes forth (Job 1:21; Job 3:10-11; Job 31:15; Ecclesiastes 5:14; Ecclesiastes 11:5). The belly also speaks of the inward parts, of feelings, and of the absorption of food (Habakkuk 3:16; Romans 16:18; Jeremiah 51:34; Ezekiel 3:3; 1 Corinthians 6:13; Philippians 3:19; Revelation 10:9-10). Her belly is compared to “a heap of wheat fenced about with lilies”. The wheat reminds us of the Lord Jesus. He compares Himself to a grain of wheat that has fallen into the earth and died, thereby bearing much fruit (John 12:24). From His death and resurrection came forth “a heap of wheat”.

This applies here to Israel in the future when all who are scattered in Israel are gathered together as “a heap of wheat” (Matthew 13:24-30; Matthew 24:31). All Israel is then saved (Romans 11:26). That is the fruit of the work of Christ. The remnant has the features of Him from Whom they received life, just as every grain in the heap of wheat has the same features as that one grain of wheat from which they came.

This heap of wheat, this great harvest, is “fenced about with lilies”. The lilies are a picture of the remnant who experienced the tribulation in the land. These pictures increase the glory of the ‘prince’s daughter’, but above all of the Artist Who shaped her in this way.

The description of the breasts (Song of Solomon 7:3) fits seamlessly with the description of the navel and belly. The breasts indicate adulthood, maturity. They also point to the ability to pass on to the newborn child the food she herself first took to herself. We have also seen this description in Song of Songs 4, which is given there by the groom (Song of Solomon 4:5).

What was said there is also true here. Breasts are a picture of spiritual maturity and the ability to pass on food to little children. The “two fawns” seem to allude to this. Fawns drink from their mother’s milk. The milk that is passed on by the breasts speaks of the Word of God through which believers grow spiritually (1 Peter 2:2).

There is also balance in the bride’s public appearance. This is expressed in the image of “twins of a gazelle”. The original word means ‘two young deer born from the same mother’. They are identical in size, one is not bigger than the other. Her life is in balance. Doctrine and life are in balance. She does not lapse into extremes. This is also important for us. We must not set these two sides of the life of faith against each other, but let them develop side by side. If so, we will go our way with the elegance of a gazelle.

Prophetically we see in the bride’s performance as a daughter of the prince the performance of the new Israel in the kingdom of peace. Israel will be a blessing to all the nations of the earth in a lovely, elegant manner, like a gazelle, during the kingdom of peace. The peoples will be provided by her with what they need.

Isaiah 36:3

Neck, Eyes, Nose, Head and Hairlocks

The description of her neck also fits her character as the prince’s daughter (Song of Solomon 7:4). She is no longer obstinate, reluctant to bow under the yoke of the Lord, but powerful in faith. Her neck is a paragon of beauty. Earlier, her neck has been compared to the tower of David (Song of Solomon 4:4), a kind of weapon storage-place, which speaks of defensive power. Here her neck is compared to “a tower of ivory”, which speaks of royal glory.

In the groom’s description by the bride she compares his belly to carved ivory (Song of Solomon 5:14). Ivory is mentioned in connection with the kingship of Solomon, king of peace (1 Kings 10:22; 2 Chronicles 9:21). Solomon made “a great ivory throne” (1 Kings 10:18; 2 Chronicles 9:17). We can therefore connect ivory with the kingship of Christ which He exercises in peace.

That the bride’s neck is compared to a tower of ivory indicates that Jerusalem will share in the reign of the Lord Jesus. That is what the Lord says to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).

Now there is still rejection, but soon He will reign and then they may reign with Him. The throne and the twelve thrones speak of this. It is the throne of His glory, the throne which will be established on earth in the glory of the kingdom of peace, when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isaiah 11:9b). The thrones they will sit on relate to their government over Israel, that is to say their rule over Israel. They will be distributers of blessings for Israel.

Her eyes are not compared here to doves, as has happened before (Song of Solomon 1:15; Song of Solomon 4:1), but to the rest of the pure and quiet water of “the pools in Heshbon”. It is not water from the depths or from a fountain that springs up, but water that is open and pure before the light of the sky. Her eyes radiate the peace of God’s Word, of which the pools are a picture. Everywhere she looks, she sees purity, cleanliness, everything is in accordance with God’s Word. There is nothing that disturbs this peace, for everything bears the hallmark of the prince of peace.

The pools are located “by the gate of Bath-rabbim”, which means ‘daughter of many’. If everything is in accordance with God’s Word, there is no desolation or death anymore. The LORD will increase the men of the house of Israel “like a flock” (Ezekiel 36:37-38; cf. Zechariah 8:4-5). A great multitude of redeemed people, which have been brought back to the land by the LORD, shall bear witness to the great redemption which He has brought about. This is the fulfillment of His Word.

The “nose”, which used to rise in pride to express contempt for the LORD (cf. Psalms 10:4; Ezekiel 23:25), is now compared to “the tower of Lebanon”. The tower is a castle, a fortress and at the same time a lookout post for watchmen. The nose is to smell. It is said of the Messiah that “He will delight [or: His smell shall be] in the fear of the LORD” (Isaiah 11:3), that is to say, the air which He breathes is permeated by the fear of the LORD. The same goes for the bride’s nose.

Everything that threatens this fear of the LORD, that pollutes the air, she smells. The big threat in the end time is Damascus, the capital of Syria. From her tower she looks down on it in the kingdom of peace. Syria, in the person of the king of the north, is the leader of Assyria, who will attack, overwhelm and destroy Israel in the end time. This enemy is judged by Christ Himself (Daniel 11:45).

We need to know our enemy and where he is. In recognizing the enemy, the sense of smell may be more important than seeing or hearing. Smell is not linked to words we hear or deeds we see, but to an inner discernment. That goes far beyond what we see or hear. It is about being able to distinguish between what is of God and what is not of God. Someone may look neat and what he says may sound good, but it may not smell well because there is no fear of God in it.

The description of the bride ends with the head and hair (Song of Solomon 7:5). Her “head” is compared to “Carmel”. Carmel is the place where Elijah stood before God and gained victory over all that is evil (1 Kings 18:19-24; 37-45). It is the place of mighty prayers and the blessing that follows. The fact that her head was like Carmel means that she was aware of the power of prayer. As a result, she has gained victories and received blessing. The blessing is that Jerusalem will be given “the majesty of Carmel” (Isaiah 35:2).

Her “flowing locks” has a purple color, which is the color of royal garment. That also fits her description as a prince’s daughter. By speaking of “flowing locks” the emphasis is on her long hair “as a glory to her” (1 Corinthians 11:15). This speaks of the fact that her royal dignity also has the aspect of submission to the authority of the king and that she dedicates herself to him.

This aspect arouses such great admiration in him that it makes him a captive. It captivates him, all his attention goes out to that. The same it is with us when we show our royal dignity in our submission to the Lord Jesus and to each other.

Subservience is a special feature of our dignity. We show our submission to Him by being obedient to everything He says to us in His Word. When we submit out of love, it fascinates Him so much that He only pays attention to that. All other proofs of love result from this.

After listing the bride’s beauties in her public appearance as a prince’s daughter, the groom, in awe, exclaims that she is “beautiful” and “delightful” (Song of Solomon 7:6; Song of Solomon 1:15; Song of Solomon 4:1; Psalms 45:11a). He has that intimate relationship of love with her. He finds his full joy in her. Whatever he might desire, she transcends everything. To him she is full of pleasure. Here he is not talking about her, but to her.

For the Lord Jesus, the bride, His earthly bride Jerusalem, is really everything. She is exceptionally beautiful and delightful to Him. She is beautiful in her appearance, she is delightful in her behavior. To Him she is the “sweetest”. His heart is full of her and goes out to her. She is His “love”, with all her “charms”. He enjoys every part of the city. There is nothing left that disturbs. Everything is perfectly in accordance with His desires. He describes in the following verses the full enjoyment He finds in her.

Isaiah 36:4

Neck, Eyes, Nose, Head and Hairlocks

The description of her neck also fits her character as the prince’s daughter (Song of Solomon 7:4). She is no longer obstinate, reluctant to bow under the yoke of the Lord, but powerful in faith. Her neck is a paragon of beauty. Earlier, her neck has been compared to the tower of David (Song of Solomon 4:4), a kind of weapon storage-place, which speaks of defensive power. Here her neck is compared to “a tower of ivory”, which speaks of royal glory.

In the groom’s description by the bride she compares his belly to carved ivory (Song of Solomon 5:14). Ivory is mentioned in connection with the kingship of Solomon, king of peace (1 Kings 10:22; 2 Chronicles 9:21). Solomon made “a great ivory throne” (1 Kings 10:18; 2 Chronicles 9:17). We can therefore connect ivory with the kingship of Christ which He exercises in peace.

That the bride’s neck is compared to a tower of ivory indicates that Jerusalem will share in the reign of the Lord Jesus. That is what the Lord says to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).

Now there is still rejection, but soon He will reign and then they may reign with Him. The throne and the twelve thrones speak of this. It is the throne of His glory, the throne which will be established on earth in the glory of the kingdom of peace, when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isaiah 11:9b). The thrones they will sit on relate to their government over Israel, that is to say their rule over Israel. They will be distributers of blessings for Israel.

Her eyes are not compared here to doves, as has happened before (Song of Solomon 1:15; Song of Solomon 4:1), but to the rest of the pure and quiet water of “the pools in Heshbon”. It is not water from the depths or from a fountain that springs up, but water that is open and pure before the light of the sky. Her eyes radiate the peace of God’s Word, of which the pools are a picture. Everywhere she looks, she sees purity, cleanliness, everything is in accordance with God’s Word. There is nothing that disturbs this peace, for everything bears the hallmark of the prince of peace.

The pools are located “by the gate of Bath-rabbim”, which means ‘daughter of many’. If everything is in accordance with God’s Word, there is no desolation or death anymore. The LORD will increase the men of the house of Israel “like a flock” (Ezekiel 36:37-38; cf. Zechariah 8:4-5). A great multitude of redeemed people, which have been brought back to the land by the LORD, shall bear witness to the great redemption which He has brought about. This is the fulfillment of His Word.

The “nose”, which used to rise in pride to express contempt for the LORD (cf. Psalms 10:4; Ezekiel 23:25), is now compared to “the tower of Lebanon”. The tower is a castle, a fortress and at the same time a lookout post for watchmen. The nose is to smell. It is said of the Messiah that “He will delight [or: His smell shall be] in the fear of the LORD” (Isaiah 11:3), that is to say, the air which He breathes is permeated by the fear of the LORD. The same goes for the bride’s nose.

Everything that threatens this fear of the LORD, that pollutes the air, she smells. The big threat in the end time is Damascus, the capital of Syria. From her tower she looks down on it in the kingdom of peace. Syria, in the person of the king of the north, is the leader of Assyria, who will attack, overwhelm and destroy Israel in the end time. This enemy is judged by Christ Himself (Daniel 11:45).

We need to know our enemy and where he is. In recognizing the enemy, the sense of smell may be more important than seeing or hearing. Smell is not linked to words we hear or deeds we see, but to an inner discernment. That goes far beyond what we see or hear. It is about being able to distinguish between what is of God and what is not of God. Someone may look neat and what he says may sound good, but it may not smell well because there is no fear of God in it.

The description of the bride ends with the head and hair (Song of Solomon 7:5). Her “head” is compared to “Carmel”. Carmel is the place where Elijah stood before God and gained victory over all that is evil (1 Kings 18:19-24; 37-45). It is the place of mighty prayers and the blessing that follows. The fact that her head was like Carmel means that she was aware of the power of prayer. As a result, she has gained victories and received blessing. The blessing is that Jerusalem will be given “the majesty of Carmel” (Isaiah 35:2).

Her “flowing locks” has a purple color, which is the color of royal garment. That also fits her description as a prince’s daughter. By speaking of “flowing locks” the emphasis is on her long hair “as a glory to her” (1 Corinthians 11:15). This speaks of the fact that her royal dignity also has the aspect of submission to the authority of the king and that she dedicates herself to him.

This aspect arouses such great admiration in him that it makes him a captive. It captivates him, all his attention goes out to that. The same it is with us when we show our royal dignity in our submission to the Lord Jesus and to each other.

Subservience is a special feature of our dignity. We show our submission to Him by being obedient to everything He says to us in His Word. When we submit out of love, it fascinates Him so much that He only pays attention to that. All other proofs of love result from this.

After listing the bride’s beauties in her public appearance as a prince’s daughter, the groom, in awe, exclaims that she is “beautiful” and “delightful” (Song of Solomon 7:6; Song of Solomon 1:15; Song of Solomon 4:1; Psalms 45:11a). He has that intimate relationship of love with her. He finds his full joy in her. Whatever he might desire, she transcends everything. To him she is full of pleasure. Here he is not talking about her, but to her.

For the Lord Jesus, the bride, His earthly bride Jerusalem, is really everything. She is exceptionally beautiful and delightful to Him. She is beautiful in her appearance, she is delightful in her behavior. To Him she is the “sweetest”. His heart is full of her and goes out to her. She is His “love”, with all her “charms”. He enjoys every part of the city. There is nothing left that disturbs. Everything is perfectly in accordance with His desires. He describes in the following verses the full enjoyment He finds in her.

Isaiah 36:5

Neck, Eyes, Nose, Head and Hairlocks

The description of her neck also fits her character as the prince’s daughter (Song of Solomon 7:4). She is no longer obstinate, reluctant to bow under the yoke of the Lord, but powerful in faith. Her neck is a paragon of beauty. Earlier, her neck has been compared to the tower of David (Song of Solomon 4:4), a kind of weapon storage-place, which speaks of defensive power. Here her neck is compared to “a tower of ivory”, which speaks of royal glory.

In the groom’s description by the bride she compares his belly to carved ivory (Song of Solomon 5:14). Ivory is mentioned in connection with the kingship of Solomon, king of peace (1 Kings 10:22; 2 Chronicles 9:21). Solomon made “a great ivory throne” (1 Kings 10:18; 2 Chronicles 9:17). We can therefore connect ivory with the kingship of Christ which He exercises in peace.

That the bride’s neck is compared to a tower of ivory indicates that Jerusalem will share in the reign of the Lord Jesus. That is what the Lord says to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).

Now there is still rejection, but soon He will reign and then they may reign with Him. The throne and the twelve thrones speak of this. It is the throne of His glory, the throne which will be established on earth in the glory of the kingdom of peace, when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isaiah 11:9b). The thrones they will sit on relate to their government over Israel, that is to say their rule over Israel. They will be distributers of blessings for Israel.

Her eyes are not compared here to doves, as has happened before (Song of Solomon 1:15; Song of Solomon 4:1), but to the rest of the pure and quiet water of “the pools in Heshbon”. It is not water from the depths or from a fountain that springs up, but water that is open and pure before the light of the sky. Her eyes radiate the peace of God’s Word, of which the pools are a picture. Everywhere she looks, she sees purity, cleanliness, everything is in accordance with God’s Word. There is nothing that disturbs this peace, for everything bears the hallmark of the prince of peace.

The pools are located “by the gate of Bath-rabbim”, which means ‘daughter of many’. If everything is in accordance with God’s Word, there is no desolation or death anymore. The LORD will increase the men of the house of Israel “like a flock” (Ezekiel 36:37-38; cf. Zechariah 8:4-5). A great multitude of redeemed people, which have been brought back to the land by the LORD, shall bear witness to the great redemption which He has brought about. This is the fulfillment of His Word.

The “nose”, which used to rise in pride to express contempt for the LORD (cf. Psalms 10:4; Ezekiel 23:25), is now compared to “the tower of Lebanon”. The tower is a castle, a fortress and at the same time a lookout post for watchmen. The nose is to smell. It is said of the Messiah that “He will delight [or: His smell shall be] in the fear of the LORD” (Isaiah 11:3), that is to say, the air which He breathes is permeated by the fear of the LORD. The same goes for the bride’s nose.

Everything that threatens this fear of the LORD, that pollutes the air, she smells. The big threat in the end time is Damascus, the capital of Syria. From her tower she looks down on it in the kingdom of peace. Syria, in the person of the king of the north, is the leader of Assyria, who will attack, overwhelm and destroy Israel in the end time. This enemy is judged by Christ Himself (Daniel 11:45).

We need to know our enemy and where he is. In recognizing the enemy, the sense of smell may be more important than seeing or hearing. Smell is not linked to words we hear or deeds we see, but to an inner discernment. That goes far beyond what we see or hear. It is about being able to distinguish between what is of God and what is not of God. Someone may look neat and what he says may sound good, but it may not smell well because there is no fear of God in it.

The description of the bride ends with the head and hair (Song of Solomon 7:5). Her “head” is compared to “Carmel”. Carmel is the place where Elijah stood before God and gained victory over all that is evil (1 Kings 18:19-24; 37-45). It is the place of mighty prayers and the blessing that follows. The fact that her head was like Carmel means that she was aware of the power of prayer. As a result, she has gained victories and received blessing. The blessing is that Jerusalem will be given “the majesty of Carmel” (Isaiah 35:2).

Her “flowing locks” has a purple color, which is the color of royal garment. That also fits her description as a prince’s daughter. By speaking of “flowing locks” the emphasis is on her long hair “as a glory to her” (1 Corinthians 11:15). This speaks of the fact that her royal dignity also has the aspect of submission to the authority of the king and that she dedicates herself to him.

This aspect arouses such great admiration in him that it makes him a captive. It captivates him, all his attention goes out to that. The same it is with us when we show our royal dignity in our submission to the Lord Jesus and to each other.

Subservience is a special feature of our dignity. We show our submission to Him by being obedient to everything He says to us in His Word. When we submit out of love, it fascinates Him so much that He only pays attention to that. All other proofs of love result from this.

After listing the bride’s beauties in her public appearance as a prince’s daughter, the groom, in awe, exclaims that she is “beautiful” and “delightful” (Song of Solomon 7:6; Song of Solomon 1:15; Song of Solomon 4:1; Psalms 45:11a). He has that intimate relationship of love with her. He finds his full joy in her. Whatever he might desire, she transcends everything. To him she is full of pleasure. Here he is not talking about her, but to her.

For the Lord Jesus, the bride, His earthly bride Jerusalem, is really everything. She is exceptionally beautiful and delightful to Him. She is beautiful in her appearance, she is delightful in her behavior. To Him she is the “sweetest”. His heart is full of her and goes out to her. She is His “love”, with all her “charms”. He enjoys every part of the city. There is nothing left that disturbs. Everything is perfectly in accordance with His desires. He describes in the following verses the full enjoyment He finds in her.

Isaiah 36:6

Stature, Breasts, Breath, Mouth and Lips

The groom sees the bride in her full stature like “a palm tree” (Song of Solomon 7:7). The palm tree is the symbol of victory (Revelation 7:9; John 12:13). The victory is achieved by the Lord Jesus, the Messiah. Jerusalem stands as a result of this in the victorious power of salvation. All enemies have been defeated. He, the Messiah, has accepted Jerusalem again in His love and declares His love to her.

This also applies to us. Christ sees us as victors and so may we see ourselves. Through Him “we overwhelmingly conquer” or, as another translation renders, “we are more than victors” (Romans 8:37). The Lord says this to encourage us. It will not make us proud, but it will make us humble and grateful at the same time. We may share in the victory He has achieved. If we stand in it (Romans 5:2), it is a joy to Him. The result will be that we will grow in our faith trust in Him (Psalms 92:12).

Her “breasts”, which transmit food, are a great, abundant joy for the groom (cf. Proverbs 5:19b). This is referred to as “clusters” of grapes. In the kingdom of peace Jerusalem will also pass on food and joy to others, the nations. They may “suck and be delighted with her bountiful bosom” (Isaiah 66:10-11). This proves that Jerusalem has reached spiritual maturity.

We too are meant to grow spiritually and become spiritually mature. The stadium of our spiritual growth can be seen in the food we eat. If we have long been converted and are still drinking milk and not eating solid food, that is an unsound development. This lack of spiritual growth is blamed on the believing Hebrews (Hebrews 5:11-14). If we grow spiritually and eat solid food, we can pass on to others what we have enjoyed ourselves. That will bring great joy to them.

The groom has placed the bride in the victory, but he wants to share in the blessed consequences that this has for her. For that he wants to “climb the palm tree” (Song of Solomon 7:8). Thus the Messiah of Jerusalem wants to hear what He means to her as the Conqueror in Whose power she has defeated all enemies. To “take hold of its fruit stalks” can be seen as an expression of His desire to taste the fruit of what she did, that is to hear from her what individual victories she has achieved in His power.

A believer who does not gain victories or grow spiritually is not a joy to the Lord’s heart. The Messiah wants to share in the joy of Jerusalem’s spiritual growth, which is indicated by the “breasts … like clusters of the vine”. The emphasis here is on the joy of the Bridegroom. Her breasts are there for Him in the first place.

When Israel is about to take possession of the promised land, twelve men go to explore the land. When they return from their journey, they take from the fruit of the land as proof of the fertility of the land. A startling fruit of this is “a branch with a single cluster of grapes; and they carried it on a pole between two [men]” (Numbers 13:23).

The cluster of grapes is a picture of joy. Happiness is the result of fellowship with the Father and the Son and with each other (1 John 1:3-4). Happiness and fellowship belong together. The new testament believer does not possess earthly, material blessings, but heavenly, spiritual blessings (Ephesians 1:3). Anyone who, together with others – two men are needed to carry the cluster – occupies himself with the heavenly blessings, will have joy.

The “fragrance” of her “breath” shows that she has eaten from the apple tree. The apple tree is the groom (Song of Solomon 2:3). The groom appreciates that she has done that. The apples represent the good words the groom has spoken (Proverbs 25:11). The way we speak and the topics we talk about betray what we have ‘eaten’. When we have eaten ‘apples’, our words and attitudes will be filled with the fragrance of fellowship with the Lord Jesus. We look like Him then. When we have eaten of the ‘fruits of Egypt’ (Numbers 11:5), another fragrance will hang around us.

What fragrance is around us? What we occupy ourselves with in the hidden and in our free time will be perceived by others. The fragrance we spread is determined by the things we absorb in our minds. Are we reading God’s Word, the words of the Lord Jesus, or do we feed on what the world offers in entertainment? Both fragrances are noticed by the people around us and especially by the Lord Jesus.

In Song of Solomon 7:9a the groom speaks about her “mouth” or “palate”. The palate has to do with the taste, it tastes food. The groom is very enthusiastic about her taste, because what she eats tastes “like the best wine”. Jerusalem has tasted the “gracious words”, the “comforting words” (Zechariah 1:13) of the Messiah and has tasted therein that He is “good” (Psalms 34:8). This is “for a joy and the delight” of her heart (Jeremiah 15:16).

In Song of Solomon 7:9b the bride begins to speak. It is as if she is interrupting him. Her answer is that the joy she has found in his words “goes [down] smoothly” back to him, her “beloved”. She owes her joy to none but him. Joy flows back to its origin, that is he himself. Similarly, the good, comforting words we speak are in reality the words of the Lord Jesus we pass on.

But she also mentions a group of people to whom the wine goes, not as a rich stream, but “flowing gently”. She thinks of “those who fall asleep”. She wants the lips of those who sleep to be touched by the wine. Even if it is gently, drop by drop, the effect cannot fail to be noticed. If the wine touches their lips, they will arise from their sleep and will also bear witness to that love.

Life is present in those asleep, but it is not seen. Those who sleep look like dead. When they are awakened, it becomes visible that they are alive. Prophetically, by the sleepers may be meant the ten tribes that have disappeared, that is, the tribes in the scattering. They are said to sleep in the dust, which means they are hidden therein (Daniel 12:2).

The application to us we see in the words Paul writes to the believers in Ephesus. He says to them: “Awake, sleeper, and arise from the dead, and Christ will shine on you” (Ephesians 5:14). The Christian who sleeps is disabled to testify of the glorified Lord. He needs to be awakened and get up. Then he will be happy again in Christ because the Holy Spirit can fill him with that joy (Ephesians 5:18). This will be evident from his speaking, thanking and submission (Ephesians 5:19-21), aspects which we also saw with the bride.

Isaiah 36:7

Stature, Breasts, Breath, Mouth and Lips

The groom sees the bride in her full stature like “a palm tree” (Song of Solomon 7:7). The palm tree is the symbol of victory (Revelation 7:9; John 12:13). The victory is achieved by the Lord Jesus, the Messiah. Jerusalem stands as a result of this in the victorious power of salvation. All enemies have been defeated. He, the Messiah, has accepted Jerusalem again in His love and declares His love to her.

This also applies to us. Christ sees us as victors and so may we see ourselves. Through Him “we overwhelmingly conquer” or, as another translation renders, “we are more than victors” (Romans 8:37). The Lord says this to encourage us. It will not make us proud, but it will make us humble and grateful at the same time. We may share in the victory He has achieved. If we stand in it (Romans 5:2), it is a joy to Him. The result will be that we will grow in our faith trust in Him (Psalms 92:12).

Her “breasts”, which transmit food, are a great, abundant joy for the groom (cf. Proverbs 5:19b). This is referred to as “clusters” of grapes. In the kingdom of peace Jerusalem will also pass on food and joy to others, the nations. They may “suck and be delighted with her bountiful bosom” (Isaiah 66:10-11). This proves that Jerusalem has reached spiritual maturity.

We too are meant to grow spiritually and become spiritually mature. The stadium of our spiritual growth can be seen in the food we eat. If we have long been converted and are still drinking milk and not eating solid food, that is an unsound development. This lack of spiritual growth is blamed on the believing Hebrews (Hebrews 5:11-14). If we grow spiritually and eat solid food, we can pass on to others what we have enjoyed ourselves. That will bring great joy to them.

The groom has placed the bride in the victory, but he wants to share in the blessed consequences that this has for her. For that he wants to “climb the palm tree” (Song of Solomon 7:8). Thus the Messiah of Jerusalem wants to hear what He means to her as the Conqueror in Whose power she has defeated all enemies. To “take hold of its fruit stalks” can be seen as an expression of His desire to taste the fruit of what she did, that is to hear from her what individual victories she has achieved in His power.

A believer who does not gain victories or grow spiritually is not a joy to the Lord’s heart. The Messiah wants to share in the joy of Jerusalem’s spiritual growth, which is indicated by the “breasts … like clusters of the vine”. The emphasis here is on the joy of the Bridegroom. Her breasts are there for Him in the first place.

When Israel is about to take possession of the promised land, twelve men go to explore the land. When they return from their journey, they take from the fruit of the land as proof of the fertility of the land. A startling fruit of this is “a branch with a single cluster of grapes; and they carried it on a pole between two [men]” (Numbers 13:23).

The cluster of grapes is a picture of joy. Happiness is the result of fellowship with the Father and the Son and with each other (1 John 1:3-4). Happiness and fellowship belong together. The new testament believer does not possess earthly, material blessings, but heavenly, spiritual blessings (Ephesians 1:3). Anyone who, together with others – two men are needed to carry the cluster – occupies himself with the heavenly blessings, will have joy.

The “fragrance” of her “breath” shows that she has eaten from the apple tree. The apple tree is the groom (Song of Solomon 2:3). The groom appreciates that she has done that. The apples represent the good words the groom has spoken (Proverbs 25:11). The way we speak and the topics we talk about betray what we have ‘eaten’. When we have eaten ‘apples’, our words and attitudes will be filled with the fragrance of fellowship with the Lord Jesus. We look like Him then. When we have eaten of the ‘fruits of Egypt’ (Numbers 11:5), another fragrance will hang around us.

What fragrance is around us? What we occupy ourselves with in the hidden and in our free time will be perceived by others. The fragrance we spread is determined by the things we absorb in our minds. Are we reading God’s Word, the words of the Lord Jesus, or do we feed on what the world offers in entertainment? Both fragrances are noticed by the people around us and especially by the Lord Jesus.

In Song of Solomon 7:9a the groom speaks about her “mouth” or “palate”. The palate has to do with the taste, it tastes food. The groom is very enthusiastic about her taste, because what she eats tastes “like the best wine”. Jerusalem has tasted the “gracious words”, the “comforting words” (Zechariah 1:13) of the Messiah and has tasted therein that He is “good” (Psalms 34:8). This is “for a joy and the delight” of her heart (Jeremiah 15:16).

In Song of Solomon 7:9b the bride begins to speak. It is as if she is interrupting him. Her answer is that the joy she has found in his words “goes [down] smoothly” back to him, her “beloved”. She owes her joy to none but him. Joy flows back to its origin, that is he himself. Similarly, the good, comforting words we speak are in reality the words of the Lord Jesus we pass on.

But she also mentions a group of people to whom the wine goes, not as a rich stream, but “flowing gently”. She thinks of “those who fall asleep”. She wants the lips of those who sleep to be touched by the wine. Even if it is gently, drop by drop, the effect cannot fail to be noticed. If the wine touches their lips, they will arise from their sleep and will also bear witness to that love.

Life is present in those asleep, but it is not seen. Those who sleep look like dead. When they are awakened, it becomes visible that they are alive. Prophetically, by the sleepers may be meant the ten tribes that have disappeared, that is, the tribes in the scattering. They are said to sleep in the dust, which means they are hidden therein (Daniel 12:2).

The application to us we see in the words Paul writes to the believers in Ephesus. He says to them: “Awake, sleeper, and arise from the dead, and Christ will shine on you” (Ephesians 5:14). The Christian who sleeps is disabled to testify of the glorified Lord. He needs to be awakened and get up. Then he will be happy again in Christ because the Holy Spirit can fill him with that joy (Ephesians 5:18). This will be evident from his speaking, thanking and submission (Ephesians 5:19-21), aspects which we also saw with the bride.

Isaiah 36:8

Stature, Breasts, Breath, Mouth and Lips

The groom sees the bride in her full stature like “a palm tree” (Song of Solomon 7:7). The palm tree is the symbol of victory (Revelation 7:9; John 12:13). The victory is achieved by the Lord Jesus, the Messiah. Jerusalem stands as a result of this in the victorious power of salvation. All enemies have been defeated. He, the Messiah, has accepted Jerusalem again in His love and declares His love to her.

This also applies to us. Christ sees us as victors and so may we see ourselves. Through Him “we overwhelmingly conquer” or, as another translation renders, “we are more than victors” (Romans 8:37). The Lord says this to encourage us. It will not make us proud, but it will make us humble and grateful at the same time. We may share in the victory He has achieved. If we stand in it (Romans 5:2), it is a joy to Him. The result will be that we will grow in our faith trust in Him (Psalms 92:12).

Her “breasts”, which transmit food, are a great, abundant joy for the groom (cf. Proverbs 5:19b). This is referred to as “clusters” of grapes. In the kingdom of peace Jerusalem will also pass on food and joy to others, the nations. They may “suck and be delighted with her bountiful bosom” (Isaiah 66:10-11). This proves that Jerusalem has reached spiritual maturity.

We too are meant to grow spiritually and become spiritually mature. The stadium of our spiritual growth can be seen in the food we eat. If we have long been converted and are still drinking milk and not eating solid food, that is an unsound development. This lack of spiritual growth is blamed on the believing Hebrews (Hebrews 5:11-14). If we grow spiritually and eat solid food, we can pass on to others what we have enjoyed ourselves. That will bring great joy to them.

The groom has placed the bride in the victory, but he wants to share in the blessed consequences that this has for her. For that he wants to “climb the palm tree” (Song of Solomon 7:8). Thus the Messiah of Jerusalem wants to hear what He means to her as the Conqueror in Whose power she has defeated all enemies. To “take hold of its fruit stalks” can be seen as an expression of His desire to taste the fruit of what she did, that is to hear from her what individual victories she has achieved in His power.

A believer who does not gain victories or grow spiritually is not a joy to the Lord’s heart. The Messiah wants to share in the joy of Jerusalem’s spiritual growth, which is indicated by the “breasts … like clusters of the vine”. The emphasis here is on the joy of the Bridegroom. Her breasts are there for Him in the first place.

When Israel is about to take possession of the promised land, twelve men go to explore the land. When they return from their journey, they take from the fruit of the land as proof of the fertility of the land. A startling fruit of this is “a branch with a single cluster of grapes; and they carried it on a pole between two [men]” (Numbers 13:23).

The cluster of grapes is a picture of joy. Happiness is the result of fellowship with the Father and the Son and with each other (1 John 1:3-4). Happiness and fellowship belong together. The new testament believer does not possess earthly, material blessings, but heavenly, spiritual blessings (Ephesians 1:3). Anyone who, together with others – two men are needed to carry the cluster – occupies himself with the heavenly blessings, will have joy.

The “fragrance” of her “breath” shows that she has eaten from the apple tree. The apple tree is the groom (Song of Solomon 2:3). The groom appreciates that she has done that. The apples represent the good words the groom has spoken (Proverbs 25:11). The way we speak and the topics we talk about betray what we have ‘eaten’. When we have eaten ‘apples’, our words and attitudes will be filled with the fragrance of fellowship with the Lord Jesus. We look like Him then. When we have eaten of the ‘fruits of Egypt’ (Numbers 11:5), another fragrance will hang around us.

What fragrance is around us? What we occupy ourselves with in the hidden and in our free time will be perceived by others. The fragrance we spread is determined by the things we absorb in our minds. Are we reading God’s Word, the words of the Lord Jesus, or do we feed on what the world offers in entertainment? Both fragrances are noticed by the people around us and especially by the Lord Jesus.

In Song of Solomon 7:9a the groom speaks about her “mouth” or “palate”. The palate has to do with the taste, it tastes food. The groom is very enthusiastic about her taste, because what she eats tastes “like the best wine”. Jerusalem has tasted the “gracious words”, the “comforting words” (Zechariah 1:13) of the Messiah and has tasted therein that He is “good” (Psalms 34:8). This is “for a joy and the delight” of her heart (Jeremiah 15:16).

In Song of Solomon 7:9b the bride begins to speak. It is as if she is interrupting him. Her answer is that the joy she has found in his words “goes [down] smoothly” back to him, her “beloved”. She owes her joy to none but him. Joy flows back to its origin, that is he himself. Similarly, the good, comforting words we speak are in reality the words of the Lord Jesus we pass on.

But she also mentions a group of people to whom the wine goes, not as a rich stream, but “flowing gently”. She thinks of “those who fall asleep”. She wants the lips of those who sleep to be touched by the wine. Even if it is gently, drop by drop, the effect cannot fail to be noticed. If the wine touches their lips, they will arise from their sleep and will also bear witness to that love.

Life is present in those asleep, but it is not seen. Those who sleep look like dead. When they are awakened, it becomes visible that they are alive. Prophetically, by the sleepers may be meant the ten tribes that have disappeared, that is, the tribes in the scattering. They are said to sleep in the dust, which means they are hidden therein (Daniel 12:2).

The application to us we see in the words Paul writes to the believers in Ephesus. He says to them: “Awake, sleeper, and arise from the dead, and Christ will shine on you” (Ephesians 5:14). The Christian who sleeps is disabled to testify of the glorified Lord. He needs to be awakened and get up. Then he will be happy again in Christ because the Holy Spirit can fill him with that joy (Ephesians 5:18). This will be evident from his speaking, thanking and submission (Ephesians 5:19-21), aspects which we also saw with the bride.

Isaiah 36:9

Go out with the Beloved

The bride is now aware of the special love of the groom. Earlier she said: “My beloved is mine, and I am his” (Song of Solomon 2:16a). That is at the beginning of her relationship of love. What she has received is in the foreground. In it we hear what is important for the newly converted, what he has received: forgiveness of sins, eternal life.

A little later the bride says: “I am my beloved’s and my beloved is mine” (Song of Solomon 6:3a). She has grown in her relationship with her beloved. Here it is no longer in the foreground that he is hers, but that she is his. This can also be seen in the growth of someone who has been converted. Then it is no longer in the first place that the Lord Jesus is his, but that he belongs to the Lord Jesus, that he is His property (Romans 14:7-8). What still is important is what he has received: the Beloved is also his.

In Song of Solomon 7:10 we now have before us, she says: “I am my beloved’s, and his desire is for me.” Here it is all about who the bride is to the groom. In the spiritual growth of the believer then the stage has been reached that it is especially important who he is for Him. Then the awareness that His thoughts and desires go out to us gives us the greatest joy. The proof of spiritual maturity is that the heart is no longer focused on one’s own happiness, but on the happiness or joy of the Other.

This will also apply to Jerusalem in the future. The Lord Jesus delivers the city and He takes her to be His bride. She will become aware that His desire is for her. This awareness is overwhelming and gives the certainty of the inviolability of the new relationship. As long as our love for Him is the basis of our feelings, there is often uncertainty about the relationship with Him. The awareness that Christ loves us puts an end to all uncertainty about it.

Now that the bride has come to rest in her relationship with the groom, she wants to go out with him (Song of Solomon 7:11). Now she does everything together with him. In Song of Solomon 7:11-12 she says “let us” four times. As a practical point, I would like to make the following remark. It is important in marriage to keep in mind that men and women have and do everything together. This applies not only when they are together, but also when they are not together. When the man is at work and talking about the children, you can hear him talk about ‘my children’, while they are ‘our children’, the children both of his wife and of him.

The bride takes the initiative and says to the groom to go with her. She wants to “go out into the country” with him and “spend the night in the villages” with him. Herein we can see the desire to make others familiar with the love that is between them, so that the blessing of love can also be enjoyed in all places on earth where it is still night.

Going into the country means going to work with a view to the harvest. It is not about ‘her’ field, ‘her’ work, but about others. It concerns the whole country of the Lord’s interests. They “go out”. The bride leaves her ‘comfort zone’ and goes in search of people who long to hear of their love. Similarly, if we live in a close bond of love with the Lord Jesus, we will leave our ‘comfort zone’ to tell people in the world about our love for Him and His love for us.

That does not necessarily mean that we go to far away areas. Leaving our ‘comfort zone’ means that we take a clear stand toward the world about our relationship with the Lord Jesus, about Who He is for us. That happens in “the country”, that is where we do our daily work. It will be seen in the way we do our work and also in the way we talk about Him.

We can do our work in a way that nobody notices us being a Christian. Then we avoid negative reactions and other inconveniences. But that is not what the believer who is full of the love of Christ does. Whoever is full of the love of Christ is controlled by that love to tell others about it (2 Corinthians 5:14a). We may do the work of an evangelist in daily life in daily activities.

Staying the night in the villages determines us that after work in the country we take time for rest. Villages speak of a peaceful environment. The hectic city life is lacking there. During the rest there is time for fellowship with the Lord. This is necessary before the next day comes with new activities.

Isaiah 36:10

Go out with the Beloved

The bride is now aware of the special love of the groom. Earlier she said: “My beloved is mine, and I am his” (Song of Solomon 2:16a). That is at the beginning of her relationship of love. What she has received is in the foreground. In it we hear what is important for the newly converted, what he has received: forgiveness of sins, eternal life.

A little later the bride says: “I am my beloved’s and my beloved is mine” (Song of Solomon 6:3a). She has grown in her relationship with her beloved. Here it is no longer in the foreground that he is hers, but that she is his. This can also be seen in the growth of someone who has been converted. Then it is no longer in the first place that the Lord Jesus is his, but that he belongs to the Lord Jesus, that he is His property (Romans 14:7-8). What still is important is what he has received: the Beloved is also his.

In Song of Solomon 7:10 we now have before us, she says: “I am my beloved’s, and his desire is for me.” Here it is all about who the bride is to the groom. In the spiritual growth of the believer then the stage has been reached that it is especially important who he is for Him. Then the awareness that His thoughts and desires go out to us gives us the greatest joy. The proof of spiritual maturity is that the heart is no longer focused on one’s own happiness, but on the happiness or joy of the Other.

This will also apply to Jerusalem in the future. The Lord Jesus delivers the city and He takes her to be His bride. She will become aware that His desire is for her. This awareness is overwhelming and gives the certainty of the inviolability of the new relationship. As long as our love for Him is the basis of our feelings, there is often uncertainty about the relationship with Him. The awareness that Christ loves us puts an end to all uncertainty about it.

Now that the bride has come to rest in her relationship with the groom, she wants to go out with him (Song of Solomon 7:11). Now she does everything together with him. In Song of Solomon 7:11-12 she says “let us” four times. As a practical point, I would like to make the following remark. It is important in marriage to keep in mind that men and women have and do everything together. This applies not only when they are together, but also when they are not together. When the man is at work and talking about the children, you can hear him talk about ‘my children’, while they are ‘our children’, the children both of his wife and of him.

The bride takes the initiative and says to the groom to go with her. She wants to “go out into the country” with him and “spend the night in the villages” with him. Herein we can see the desire to make others familiar with the love that is between them, so that the blessing of love can also be enjoyed in all places on earth where it is still night.

Going into the country means going to work with a view to the harvest. It is not about ‘her’ field, ‘her’ work, but about others. It concerns the whole country of the Lord’s interests. They “go out”. The bride leaves her ‘comfort zone’ and goes in search of people who long to hear of their love. Similarly, if we live in a close bond of love with the Lord Jesus, we will leave our ‘comfort zone’ to tell people in the world about our love for Him and His love for us.

That does not necessarily mean that we go to far away areas. Leaving our ‘comfort zone’ means that we take a clear stand toward the world about our relationship with the Lord Jesus, about Who He is for us. That happens in “the country”, that is where we do our daily work. It will be seen in the way we do our work and also in the way we talk about Him.

We can do our work in a way that nobody notices us being a Christian. Then we avoid negative reactions and other inconveniences. But that is not what the believer who is full of the love of Christ does. Whoever is full of the love of Christ is controlled by that love to tell others about it (2 Corinthians 5:14a). We may do the work of an evangelist in daily life in daily activities.

Staying the night in the villages determines us that after work in the country we take time for rest. Villages speak of a peaceful environment. The hectic city life is lacking there. During the rest there is time for fellowship with the Lord. This is necessary before the next day comes with new activities.

Isaiah 36:11

Fresh and Old Fruits

In Song of Solomon 7:12 follows the third “let us”. After the night we do not sleep in. The bride wants to “rise early [and go] to the vineyards”. Here we can think of a service in the midst of God’s people. The vineyard is a picture of Israel, where God has done everything to make it fruitful (Isaiah 5:1-7). There are several ‘vineyards’ here. We can apply this to all work that happens for the Lord with the intention that He may receive fruit from it.

The vineyard is the area of care, of attention to the fruit. For that care and attention, the mind of a shepherd is necessary. In the beginning of the book Song of Songs the bride spoke about her ‘own vineyard’ (Song of Solomon 1:6). This indicates that everyone has his own area, which is given to him by the Lord Jesus to work there for Him. In Song of Songs 1 she says that she has not guarded her own vineyard. But she has learned in the meantime and now she can go out to other vineyards to discover fruit there.

The application is about people who do not yet have an insight into the glorious connection between God and His people. If we know and enjoy them ourselves, we want to tell others who are in churches and groups that know nothing about that. For example, that woman who had been visiting a particular church for fifty years and said that she had never heard a sermon about the rapture of the church. Or someone who said she had never heard about the true meaning of marriage as a picture of Christ and the church.

The Lord’s purpose for us is to be so busy for Him in our own area that it makes Him happy. The vineyard speaks of joy. We can think of our families, the local church and society. These are all areas where we have a responsibility. In all these areas we may testify of our connection with the Lord Jesus and the joy He finds when we are doing everything for Him.

When we realize that, we will look “whether the vine has budded [and its] blossoms have opened” that is, whether new life is coming and the first signs of that new life are already visible. Shepherds in the church will take care to ensure that in the lives of young people there is a promise of a dedicated, Spirit-led life which the Lord Jesus rejoices in.

We will be careful in the local church to see if there are such promising young people who grow up to the glory of God (cf. Song of Solomon 6:11). This is to help them in their spiritual growth, so that they can reach maturity. “Let us see” means that there is spiritual vision. It may also be about believers who have been weak for a while in their being a Christian, but now show signs of renewed interest in the things of the Lord.

There will also be a focus on “[whether] the pomegranates have bloomed”. As noted in an earlier consideration of the pomegranate (Song of Solomon 4:3), this fruit indicates a fullness of life because of the many seeds it contains. Each seed is juicy, sweet and red. The joy of which the vineyard speaks is part of the fruit of the Spirit. But there are more parts of that (Galatians 5:22-23). It is about the fullness of the fruit of the Spirit becoming visible in our lives. That is what caring for the believers is all about.

The whole action of the bride shows that she is delivered from her self-centeredness. She wants to give Him her love. This is the result of the connection with Him and being busy for Him and with Him in His work. Then He is the center of all life with all its activities. This gives rise to a desire to let others share in it.

True service is not the result of obligations or because there is no one else to do the work, but of being engaged with Christ. If we are drawn to others, are concerned about their spiritual growth and want to be helpful in this, we give our love to the Lord Jesus. For the believer, life is not just about giving and taking, but only giving. God is the Giving God, and we may imitate Him therein.

Rachel, in her superstition, used “mandrakes” (‘love apples’) (Song of Solomon 7:13) in her relationship with Jacob, because she believed it would relieve her of her barrenness (Genesis 30:14-16). There is no such superstition with the bride. She mentions “the mandrakes” because of their fragrance. It points out that her relationship with the groom is profound and spreads a fragrance that anyone can smell.

The true, profound, mutual love between the Messiah and Jerusalem is a matter that provides others with “all choice [fruits]”. These fruits hang over the doors of the house of the groom and the bride. The house of Israel has doors through which people can enter the city. In the kingdom of peace, a visit to the city yields a ‘food package’ of all kinds of delicious fruits.

These are not, in the first place, literally edible fruits, but they are the fruits that the Spirit works and through which everyone is richly blessed. There is no greater blessing in a family imaginable than when its members live together in harmony and do everything in their power to make life as pleasant as possible. That will characterize the city.

What is enjoyed in the city, consists of “both new and old” fruits. It is about new experiences, such as the bride has gained in the recent great tribulation. These are also experiences the city has gained in the past from the faithfulness of God. These are the fruits that Jerusalem has saved up for Him and offers Him when He comes to her. We may also save up our experiences for Him and offer them to Him when we are with Him. He will ask us about it (Matthew 25:19-23).

The new experiences are connected with the old experiences the fathers have gained in their lives with LORD. They are old and new things (cf. Matthew 13:52). Even old truths have to be made true over and over again. It must all come from a living relationship with Him.

Because of what we experience, old truths that we did know, acquire their true meaning through our experiences or deeper study of the Word. Then they will shine all the more. We see that meaning and radiance because we discover Him in His Word. If we seek Him, He cannot “escape notice” (Mark 7:24).

Isaiah 36:12

Fresh and Old Fruits

In Song of Solomon 7:12 follows the third “let us”. After the night we do not sleep in. The bride wants to “rise early [and go] to the vineyards”. Here we can think of a service in the midst of God’s people. The vineyard is a picture of Israel, where God has done everything to make it fruitful (Isaiah 5:1-7). There are several ‘vineyards’ here. We can apply this to all work that happens for the Lord with the intention that He may receive fruit from it.

The vineyard is the area of care, of attention to the fruit. For that care and attention, the mind of a shepherd is necessary. In the beginning of the book Song of Songs the bride spoke about her ‘own vineyard’ (Song of Solomon 1:6). This indicates that everyone has his own area, which is given to him by the Lord Jesus to work there for Him. In Song of Songs 1 she says that she has not guarded her own vineyard. But she has learned in the meantime and now she can go out to other vineyards to discover fruit there.

The application is about people who do not yet have an insight into the glorious connection between God and His people. If we know and enjoy them ourselves, we want to tell others who are in churches and groups that know nothing about that. For example, that woman who had been visiting a particular church for fifty years and said that she had never heard a sermon about the rapture of the church. Or someone who said she had never heard about the true meaning of marriage as a picture of Christ and the church.

The Lord’s purpose for us is to be so busy for Him in our own area that it makes Him happy. The vineyard speaks of joy. We can think of our families, the local church and society. These are all areas where we have a responsibility. In all these areas we may testify of our connection with the Lord Jesus and the joy He finds when we are doing everything for Him.

When we realize that, we will look “whether the vine has budded [and its] blossoms have opened” that is, whether new life is coming and the first signs of that new life are already visible. Shepherds in the church will take care to ensure that in the lives of young people there is a promise of a dedicated, Spirit-led life which the Lord Jesus rejoices in.

We will be careful in the local church to see if there are such promising young people who grow up to the glory of God (cf. Song of Solomon 6:11). This is to help them in their spiritual growth, so that they can reach maturity. “Let us see” means that there is spiritual vision. It may also be about believers who have been weak for a while in their being a Christian, but now show signs of renewed interest in the things of the Lord.

There will also be a focus on “[whether] the pomegranates have bloomed”. As noted in an earlier consideration of the pomegranate (Song of Solomon 4:3), this fruit indicates a fullness of life because of the many seeds it contains. Each seed is juicy, sweet and red. The joy of which the vineyard speaks is part of the fruit of the Spirit. But there are more parts of that (Galatians 5:22-23). It is about the fullness of the fruit of the Spirit becoming visible in our lives. That is what caring for the believers is all about.

The whole action of the bride shows that she is delivered from her self-centeredness. She wants to give Him her love. This is the result of the connection with Him and being busy for Him and with Him in His work. Then He is the center of all life with all its activities. This gives rise to a desire to let others share in it.

True service is not the result of obligations or because there is no one else to do the work, but of being engaged with Christ. If we are drawn to others, are concerned about their spiritual growth and want to be helpful in this, we give our love to the Lord Jesus. For the believer, life is not just about giving and taking, but only giving. God is the Giving God, and we may imitate Him therein.

Rachel, in her superstition, used “mandrakes” (‘love apples’) (Song of Solomon 7:13) in her relationship with Jacob, because she believed it would relieve her of her barrenness (Genesis 30:14-16). There is no such superstition with the bride. She mentions “the mandrakes” because of their fragrance. It points out that her relationship with the groom is profound and spreads a fragrance that anyone can smell.

The true, profound, mutual love between the Messiah and Jerusalem is a matter that provides others with “all choice [fruits]”. These fruits hang over the doors of the house of the groom and the bride. The house of Israel has doors through which people can enter the city. In the kingdom of peace, a visit to the city yields a ‘food package’ of all kinds of delicious fruits.

These are not, in the first place, literally edible fruits, but they are the fruits that the Spirit works and through which everyone is richly blessed. There is no greater blessing in a family imaginable than when its members live together in harmony and do everything in their power to make life as pleasant as possible. That will characterize the city.

What is enjoyed in the city, consists of “both new and old” fruits. It is about new experiences, such as the bride has gained in the recent great tribulation. These are also experiences the city has gained in the past from the faithfulness of God. These are the fruits that Jerusalem has saved up for Him and offers Him when He comes to her. We may also save up our experiences for Him and offer them to Him when we are with Him. He will ask us about it (Matthew 25:19-23).

The new experiences are connected with the old experiences the fathers have gained in their lives with LORD. They are old and new things (cf. Matthew 13:52). Even old truths have to be made true over and over again. It must all come from a living relationship with Him.

Because of what we experience, old truths that we did know, acquire their true meaning through our experiences or deeper study of the Word. Then they will shine all the more. We see that meaning and radiance because we discover Him in His Word. If we seek Him, He cannot “escape notice” (Mark 7:24).

Isaiah 36:14

Instruction and Embracing

Here a new chapter begins, but Song of Solomon 8:1-4 still belong to the previous section. We see this in the refrain of Song 8:4 that closes the section (cf. Song of Solomon 2:7; Song of Solomon 3:5). After the beautiful climax at the end of the previous chapter, we see that the situation of final and undisturbed happiness has not yet come. It is not yet the time of the kingdom of peace. This is evident from the last verse of the book, in which the bride expresses her longing for the groom’s imminent arrival.

Love has experienced great growth. But there has been no wedding yet. They cannot yet openly appear as husband and wife. The bride longs for that time. This is how the remnant in the great tribulation will feel just before the coming of the Lord Jesus. They will long for Him.

It seems that the bride does not dare to openly express her relationship with the groom. Therefore she sighs, as it were, that the groom would be her brother, nursed by the same mother (Song of Solomon 8:1). From a prophetic point of view this also is the case. The remnant of Jerusalem is the daughter of Israel (Ezekiel 23:2-4). The Lord Jesus was also born of Israel according to the flesh (Romans 9:4-5).

We heard the groom call the bride “my sister” several times (Song of Solomon 4:9; 10; 12; Song of Solomon 5:1; 2). Then he is her brother. She seems to have forgotten that. In any case, she is looking for him again, not so much as her groom, but as her brother. We can also see in this a proof of Jerusalem’s love for the Messiah. The city loves Him, here not in the first place because He is her King, but because of Who He Himself is in His family relationship with her. That is why she wants to have Him close by to give Him her love. This selfless love does not give rise to contempt.

Our selfless love for the Lord Jesus is often not understood by our surroundings. Sometimes we are also ashamed to show in no uncertain terms that we love Him. Yet others will not despise us if we show our relationship with Him in our lives by revealing His own features. When His love, His peace and His joy are visible in our lives, it is not despised. Perhaps we do not talk about our love for Him, but in our life it becomes visible that He is our life.

In her attachment to the groom the bride wants to take him to the house where her origin and where she is instructed (Song of Solomon 8:2). To be in this house of instruction again, means that she wants her thinking to be corrected. This is also an important wish for us. We also need to receive the instruction of God’s Word again and again because we are easily influenced in our thinking by the world or to have our thinking corrected when we still think worldly.

“The house of my mother” recalls the roots of her existence. The new Israel, the faithful remnant, is based on the old promises made to Abraham, Isaac and Jacob. She wants to learn more about that. The connection that Jerusalem, the remnant, will have with the Messiah is based on the connection that God has had with Israel in the past. The faithful remnant of the future must be connected with Israel from the past as the people of God.

God will fulfill the promises He made to the old Israel, to the new Israel. He will do so on the basis of the work of the Messiah – the promised Offspring – on the cross. It is also important for us to know who our mother is. Our mother is the heavenly Jerusalem and Mount Zion, the mountain of grace (Galatians 4:22-28; Hebrews 12:22).

We are connected with our heavenly Bridegroom only by grace and not by works of the law or by any of our own works. If we know this, we will also desire to be instructed by Him about our connection with Him and about the grace that underlies it. Grace gives that instruction (Titus 2:11-12). Grace gives us the necessary instruction to live as believers.

This instruction is a continuous learning process. This enables new people to honor God in their new walk in life. In this instruction it first becomes clear that the past has been dealt with. The instruction relates to the past, the present and the future.

An attitude of longing for instruction from Him is a joy to Him, which is expressed in the spiced wine. The spiced wine represents the joy that is aroused by the glories that can be found with Him. The believer offers those glories to the Lord Jesus. The juice of pomegranates that the believer offers the Lord Jesus speaks of the fruit that is pleasing to Him. It is a fruit that produces new fruit over and over again. It represents a life in which one fruit after another is produced for Him.

The result of the instruction is that the believer desires to be so close to Him again that he experiences His support and embrace (Song of Solomon 8:3; cf. Song of Solomon 2:6). The left side is the side of the heart. His left hand raises her head, reminding her that He loves her. The right side is the side of strength, honor, protection. The protection feels like an embrace, in love.

In Song of Solomon 8:4 the refrain sounds for the third time. Love should not be forced to express herself prematurely. We should not force young believers to expressions of love they are not ready for. The Lord goes with them His way and will ensure that their love for Him will grow.

Love must be found among each other and for that we must be encouraged (Hebrews 10:24). We can encourage each other to love. We may not demand anything from anyone that is not (yet) there or for which it is not the right time. In dependence on the Lord, we must learn to know the time for this.

Isaiah 36:15

Instruction and Embracing

Here a new chapter begins, but Song of Solomon 8:1-4 still belong to the previous section. We see this in the refrain of Song 8:4 that closes the section (cf. Song of Solomon 2:7; Song of Solomon 3:5). After the beautiful climax at the end of the previous chapter, we see that the situation of final and undisturbed happiness has not yet come. It is not yet the time of the kingdom of peace. This is evident from the last verse of the book, in which the bride expresses her longing for the groom’s imminent arrival.

Love has experienced great growth. But there has been no wedding yet. They cannot yet openly appear as husband and wife. The bride longs for that time. This is how the remnant in the great tribulation will feel just before the coming of the Lord Jesus. They will long for Him.

It seems that the bride does not dare to openly express her relationship with the groom. Therefore she sighs, as it were, that the groom would be her brother, nursed by the same mother (Song of Solomon 8:1). From a prophetic point of view this also is the case. The remnant of Jerusalem is the daughter of Israel (Ezekiel 23:2-4). The Lord Jesus was also born of Israel according to the flesh (Romans 9:4-5).

We heard the groom call the bride “my sister” several times (Song of Solomon 4:9; 10; 12; Song of Solomon 5:1; 2). Then he is her brother. She seems to have forgotten that. In any case, she is looking for him again, not so much as her groom, but as her brother. We can also see in this a proof of Jerusalem’s love for the Messiah. The city loves Him, here not in the first place because He is her King, but because of Who He Himself is in His family relationship with her. That is why she wants to have Him close by to give Him her love. This selfless love does not give rise to contempt.

Our selfless love for the Lord Jesus is often not understood by our surroundings. Sometimes we are also ashamed to show in no uncertain terms that we love Him. Yet others will not despise us if we show our relationship with Him in our lives by revealing His own features. When His love, His peace and His joy are visible in our lives, it is not despised. Perhaps we do not talk about our love for Him, but in our life it becomes visible that He is our life.

In her attachment to the groom the bride wants to take him to the house where her origin and where she is instructed (Song of Solomon 8:2). To be in this house of instruction again, means that she wants her thinking to be corrected. This is also an important wish for us. We also need to receive the instruction of God’s Word again and again because we are easily influenced in our thinking by the world or to have our thinking corrected when we still think worldly.

“The house of my mother” recalls the roots of her existence. The new Israel, the faithful remnant, is based on the old promises made to Abraham, Isaac and Jacob. She wants to learn more about that. The connection that Jerusalem, the remnant, will have with the Messiah is based on the connection that God has had with Israel in the past. The faithful remnant of the future must be connected with Israel from the past as the people of God.

God will fulfill the promises He made to the old Israel, to the new Israel. He will do so on the basis of the work of the Messiah – the promised Offspring – on the cross. It is also important for us to know who our mother is. Our mother is the heavenly Jerusalem and Mount Zion, the mountain of grace (Galatians 4:22-28; Hebrews 12:22).

We are connected with our heavenly Bridegroom only by grace and not by works of the law or by any of our own works. If we know this, we will also desire to be instructed by Him about our connection with Him and about the grace that underlies it. Grace gives that instruction (Titus 2:11-12). Grace gives us the necessary instruction to live as believers.

This instruction is a continuous learning process. This enables new people to honor God in their new walk in life. In this instruction it first becomes clear that the past has been dealt with. The instruction relates to the past, the present and the future.

An attitude of longing for instruction from Him is a joy to Him, which is expressed in the spiced wine. The spiced wine represents the joy that is aroused by the glories that can be found with Him. The believer offers those glories to the Lord Jesus. The juice of pomegranates that the believer offers the Lord Jesus speaks of the fruit that is pleasing to Him. It is a fruit that produces new fruit over and over again. It represents a life in which one fruit after another is produced for Him.

The result of the instruction is that the believer desires to be so close to Him again that he experiences His support and embrace (Song of Solomon 8:3; cf. Song of Solomon 2:6). The left side is the side of the heart. His left hand raises her head, reminding her that He loves her. The right side is the side of strength, honor, protection. The protection feels like an embrace, in love.

In Song of Solomon 8:4 the refrain sounds for the third time. Love should not be forced to express herself prematurely. We should not force young believers to expressions of love they are not ready for. The Lord goes with them His way and will ensure that their love for Him will grow.

Love must be found among each other and for that we must be encouraged (Hebrews 10:24). We can encourage each other to love. We may not demand anything from anyone that is not (yet) there or for which it is not the right time. In dependence on the Lord, we must learn to know the time for this.

Isaiah 36:16

Instruction and Embracing

Here a new chapter begins, but Song of Solomon 8:1-4 still belong to the previous section. We see this in the refrain of Song 8:4 that closes the section (cf. Song of Solomon 2:7; Song of Solomon 3:5). After the beautiful climax at the end of the previous chapter, we see that the situation of final and undisturbed happiness has not yet come. It is not yet the time of the kingdom of peace. This is evident from the last verse of the book, in which the bride expresses her longing for the groom’s imminent arrival.

Love has experienced great growth. But there has been no wedding yet. They cannot yet openly appear as husband and wife. The bride longs for that time. This is how the remnant in the great tribulation will feel just before the coming of the Lord Jesus. They will long for Him.

It seems that the bride does not dare to openly express her relationship with the groom. Therefore she sighs, as it were, that the groom would be her brother, nursed by the same mother (Song of Solomon 8:1). From a prophetic point of view this also is the case. The remnant of Jerusalem is the daughter of Israel (Ezekiel 23:2-4). The Lord Jesus was also born of Israel according to the flesh (Romans 9:4-5).

We heard the groom call the bride “my sister” several times (Song of Solomon 4:9; 10; 12; Song of Solomon 5:1; 2). Then he is her brother. She seems to have forgotten that. In any case, she is looking for him again, not so much as her groom, but as her brother. We can also see in this a proof of Jerusalem’s love for the Messiah. The city loves Him, here not in the first place because He is her King, but because of Who He Himself is in His family relationship with her. That is why she wants to have Him close by to give Him her love. This selfless love does not give rise to contempt.

Our selfless love for the Lord Jesus is often not understood by our surroundings. Sometimes we are also ashamed to show in no uncertain terms that we love Him. Yet others will not despise us if we show our relationship with Him in our lives by revealing His own features. When His love, His peace and His joy are visible in our lives, it is not despised. Perhaps we do not talk about our love for Him, but in our life it becomes visible that He is our life.

In her attachment to the groom the bride wants to take him to the house where her origin and where she is instructed (Song of Solomon 8:2). To be in this house of instruction again, means that she wants her thinking to be corrected. This is also an important wish for us. We also need to receive the instruction of God’s Word again and again because we are easily influenced in our thinking by the world or to have our thinking corrected when we still think worldly.

“The house of my mother” recalls the roots of her existence. The new Israel, the faithful remnant, is based on the old promises made to Abraham, Isaac and Jacob. She wants to learn more about that. The connection that Jerusalem, the remnant, will have with the Messiah is based on the connection that God has had with Israel in the past. The faithful remnant of the future must be connected with Israel from the past as the people of God.

God will fulfill the promises He made to the old Israel, to the new Israel. He will do so on the basis of the work of the Messiah – the promised Offspring – on the cross. It is also important for us to know who our mother is. Our mother is the heavenly Jerusalem and Mount Zion, the mountain of grace (Galatians 4:22-28; Hebrews 12:22).

We are connected with our heavenly Bridegroom only by grace and not by works of the law or by any of our own works. If we know this, we will also desire to be instructed by Him about our connection with Him and about the grace that underlies it. Grace gives that instruction (Titus 2:11-12). Grace gives us the necessary instruction to live as believers.

This instruction is a continuous learning process. This enables new people to honor God in their new walk in life. In this instruction it first becomes clear that the past has been dealt with. The instruction relates to the past, the present and the future.

An attitude of longing for instruction from Him is a joy to Him, which is expressed in the spiced wine. The spiced wine represents the joy that is aroused by the glories that can be found with Him. The believer offers those glories to the Lord Jesus. The juice of pomegranates that the believer offers the Lord Jesus speaks of the fruit that is pleasing to Him. It is a fruit that produces new fruit over and over again. It represents a life in which one fruit after another is produced for Him.

The result of the instruction is that the believer desires to be so close to Him again that he experiences His support and embrace (Song of Solomon 8:3; cf. Song of Solomon 2:6). The left side is the side of the heart. His left hand raises her head, reminding her that He loves her. The right side is the side of strength, honor, protection. The protection feels like an embrace, in love.

In Song of Solomon 8:4 the refrain sounds for the third time. Love should not be forced to express herself prematurely. We should not force young believers to expressions of love they are not ready for. The Lord goes with them His way and will ensure that their love for Him will grow.

Love must be found among each other and for that we must be encouraged (Hebrews 10:24). We can encourage each other to love. We may not demand anything from anyone that is not (yet) there or for which it is not the right time. In dependence on the Lord, we must learn to know the time for this.

Isaiah 36:17

Instruction and Embracing

Here a new chapter begins, but Song of Solomon 8:1-4 still belong to the previous section. We see this in the refrain of Song 8:4 that closes the section (cf. Song of Solomon 2:7; Song of Solomon 3:5). After the beautiful climax at the end of the previous chapter, we see that the situation of final and undisturbed happiness has not yet come. It is not yet the time of the kingdom of peace. This is evident from the last verse of the book, in which the bride expresses her longing for the groom’s imminent arrival.

Love has experienced great growth. But there has been no wedding yet. They cannot yet openly appear as husband and wife. The bride longs for that time. This is how the remnant in the great tribulation will feel just before the coming of the Lord Jesus. They will long for Him.

It seems that the bride does not dare to openly express her relationship with the groom. Therefore she sighs, as it were, that the groom would be her brother, nursed by the same mother (Song of Solomon 8:1). From a prophetic point of view this also is the case. The remnant of Jerusalem is the daughter of Israel (Ezekiel 23:2-4). The Lord Jesus was also born of Israel according to the flesh (Romans 9:4-5).

We heard the groom call the bride “my sister” several times (Song of Solomon 4:9; 10; 12; Song of Solomon 5:1; 2). Then he is her brother. She seems to have forgotten that. In any case, she is looking for him again, not so much as her groom, but as her brother. We can also see in this a proof of Jerusalem’s love for the Messiah. The city loves Him, here not in the first place because He is her King, but because of Who He Himself is in His family relationship with her. That is why she wants to have Him close by to give Him her love. This selfless love does not give rise to contempt.

Our selfless love for the Lord Jesus is often not understood by our surroundings. Sometimes we are also ashamed to show in no uncertain terms that we love Him. Yet others will not despise us if we show our relationship with Him in our lives by revealing His own features. When His love, His peace and His joy are visible in our lives, it is not despised. Perhaps we do not talk about our love for Him, but in our life it becomes visible that He is our life.

In her attachment to the groom the bride wants to take him to the house where her origin and where she is instructed (Song of Solomon 8:2). To be in this house of instruction again, means that she wants her thinking to be corrected. This is also an important wish for us. We also need to receive the instruction of God’s Word again and again because we are easily influenced in our thinking by the world or to have our thinking corrected when we still think worldly.

“The house of my mother” recalls the roots of her existence. The new Israel, the faithful remnant, is based on the old promises made to Abraham, Isaac and Jacob. She wants to learn more about that. The connection that Jerusalem, the remnant, will have with the Messiah is based on the connection that God has had with Israel in the past. The faithful remnant of the future must be connected with Israel from the past as the people of God.

God will fulfill the promises He made to the old Israel, to the new Israel. He will do so on the basis of the work of the Messiah – the promised Offspring – on the cross. It is also important for us to know who our mother is. Our mother is the heavenly Jerusalem and Mount Zion, the mountain of grace (Galatians 4:22-28; Hebrews 12:22).

We are connected with our heavenly Bridegroom only by grace and not by works of the law or by any of our own works. If we know this, we will also desire to be instructed by Him about our connection with Him and about the grace that underlies it. Grace gives that instruction (Titus 2:11-12). Grace gives us the necessary instruction to live as believers.

This instruction is a continuous learning process. This enables new people to honor God in their new walk in life. In this instruction it first becomes clear that the past has been dealt with. The instruction relates to the past, the present and the future.

An attitude of longing for instruction from Him is a joy to Him, which is expressed in the spiced wine. The spiced wine represents the joy that is aroused by the glories that can be found with Him. The believer offers those glories to the Lord Jesus. The juice of pomegranates that the believer offers the Lord Jesus speaks of the fruit that is pleasing to Him. It is a fruit that produces new fruit over and over again. It represents a life in which one fruit after another is produced for Him.

The result of the instruction is that the believer desires to be so close to Him again that he experiences His support and embrace (Song of Solomon 8:3; cf. Song of Solomon 2:6). The left side is the side of the heart. His left hand raises her head, reminding her that He loves her. The right side is the side of strength, honor, protection. The protection feels like an embrace, in love.

In Song of Solomon 8:4 the refrain sounds for the third time. Love should not be forced to express herself prematurely. We should not force young believers to expressions of love they are not ready for. The Lord goes with them His way and will ensure that their love for Him will grow.

Love must be found among each other and for that we must be encouraged (Hebrews 10:24). We can encourage each other to love. We may not demand anything from anyone that is not (yet) there or for which it is not the right time. In dependence on the Lord, we must learn to know the time for this.

Isaiah 36:18

Coming Up From the Wilderness

Here the last section of the book begins. Here we find again the question who the bride is (cf. Song of Solomon 3:6). She leans on her beloved as she comes up from the wilderness. For us, this means that the best way to go through the wilderness of the world is to lean on the Lord Jesus. We are all too inclined to rely on other means and not on Him. He helps us through the wilderness of this life and appears with us at the end of the wilderness journey. This is also a picture of the remnant, that leaning on Him comes out of the great tribulation. He picks up His bride Himself.

The bride comes out of the wilderness again, now not on a traveling coach as in Song of Songs 3 (Song of Solomon 3:6-7), but “leaning on her beloved”. This refers to an open relationship. The wilderness is mentioned here for the last time in this book. It is no longer about her, but about the groom, the beloved on whom she leans. It is trusting love. We see here that he is her strength and she his beloved.

The experiences of the wilderness are behind her. She has learned to lean fully on him. It also means that he was with her in the wilderness. She is not only in his company, but is dependent on him, she leans on him. The wilderness journey is over. With her is weakness, with him is strength. Leaning is relying on the strength of someone else. We must learn to lean on the Lord Jesus all the way. The wilderness experiences in our life are over when we have learned to lean only on Him.

In the wilderness we are tested. We learn to know our weakness and to be dependent on Him. He also comes from the wilderness. This also applies to the faithful remnant that comes from the great tribulation. They cried out to the LORD, and He has delivered them out of their tribulation. They come out, leaning on Him. They will acknowledge that He leads them out of the wilderness, for they themselves have no strength to deliver themselves from it.

We need support because we do not have strength of our own to move forward. If we are aware of this, our environment will see that we do not rely on our own strength, but on Christ. Just as the bride leans on her beloved, so we rely on Him. Leaning you do against something of which you expect it remains standing, you trust it to provide firmness and does not collapse. Christ never disappoints, He is the unshakable rock.

Israel has relied on Egypt. The LORD says that it is “the staff of this crushed reed”. Whoever leans on that, will not get the expected support, but pain (Isaiah 36:6). That’s how it goes with us if we trust in human wisdom and lean on it. Then we collapse and hurt ourselves, because that staff breaks. All relying on people not only disappoints, but causes suffering.

Israel has also relied on the law (Romans 2:17). They have relied on works of their own righteousness in order to gain the favor of God. But it led them to reject the Lord Jesus. The big change comes when they will see and confess that. That will be the work of the Spirit in their hearts. When they come out of the great tribulation, they will no longer rely on the law, but on Christ.

During His life on earth He Himself has been the great Example of trusting God. He has a word for those who fear the LORD, for He has done it perfectly. To them He says that if they go through darkness and have no light – which prophetically is seen in the great tribulation – they must then trust in the name of the LORD and rely on their God (Isaiah 50:10).

Then the groom speaks to the bride. He points out to her where the change she has undergone in the wilderness has begun. He tells her he has brought her back to life under the apple tree. The bride compares the groom again with an apple tree (Song of Solomon 2:3). In the picture the bride, that is the remnant, Jerusalem, owes her life to Him. He has awakened that new life in her.

This has happened because of the pain, the contractions, of the great tribulation that has come upon the mother, Israel. In this way she entered the new life (Matthew 24:8; Jeremiah 30:6-7; Isaiah 66:7-9). She is born again, as it were. The dead Israel has come to new life.

He awakened her “under the apple tree” and made her His property. There she was born. Everything she has, she has from Him. All experiences are now behind, but they have not been forgotten. We will continue to be reminded to see Who He has been for us and what we have been and what we have become through Him. We will see this when we appear before the judgment seat of Christ (2 Corinthians 5:10).

Isaiah 36:19

Love Is As Strong As Death

The bride is deeply impressed by what the groom has done for her by giving her new life. She reacts to this by her desire to be attached to him like a seal (cf. Jeremiah 22:24; Haggai 2:23). We will also express this desire when we are impressed by all that the Lord Jesus has done in His love for us on the cross of Calvary. Then we want to experience His love deeper and richer.

We will say to Him that we want to be “like a seal” over His heart (Song of Solomon 8:6). We know that we are firmly established with Him. The Holy Spirit is the seal, for we are sealed with Him. As a result, we know His ownership of our life (2 Corinthians 1:21-22; Ephesians 1:13). Through the Spirit we are connected with Christ. This is a connection that cannot be broken. The Spirit is His seal, which says that we are His property forever. This certainty can never change.

But we also want to experience that. We want to feel His heart beating for us. The heart speaks of the feelings of love. We also want to feel as firm as a seal His strong arm carrying us. His arm speaks of strength and protection (Deuteronomy 33:27; Isaiah 40:10-11).

In the Old Testament there is no constant assurance in knowing an established relationship between the people and God. We may have that assurance, but we often lack the experience of it. The desire here is that love is experienced. He loves us and stands by us with His power. It begins with His heart, which is called first. Then follows inseparably connected to it His arm. His arm is always controlled by His heart.

Then follows an impressive description of the love of the groom. It is not clear who pronounces this description, the bride or the Spirit. It is clear that the bride and the Spirit correspond perfectly in this description.

Love is said to be “as strong as death”. Love and death are compared here. It is not about showing who is stronger, because that is not a question, for love is stronger than death. It is a comparison of what love is capable of and what death is capable of. Then there are similarities. Just as death overcomes every power and goes to all men, so does love.

Death, the grave, is unstoppable, it can be stopped by nothing. Unstoppable, insatiable it swallows people (Proverbs 30:15-16). No one can escape its grip. The same goes for the passion of love. Love always goes on, it always flows on; love knows no boundaries, it knows no beginning and no end. Love can be rejected, but then she goes new ways. She is unstoppable in her passion. Love goes to everyone and it goes to the end (John 13:1). With this love we have to do. That love has given herself for us (John 15:13).

The expressions of love are compared to “flashes of fire”, with “the [very] flame of the LORD”. It is an all-consuming love. Any other love disappears through it. This love sets us on fire. God seeks people who are on fire for Him, just as He Himself is on fire. This means that He judges everything that is not in accordance with His love. With this consuming zeal for the honor of His God, the Lord has cleansed the temple (John 2:15-17).

But through the jealousy of His love, the dimly burning wick, which is almost extinguished, can also become a flame again (Isaiah 42:2-3). He can do that with us if we don’t ‘flame’ for Him and our testimony is only dimly burning. His love cannot change by death. He has proven that. Love is sealed by His victory over death. It is an invincible love, for the greatest power is overcome by His love. Nothing can separate us from that love (Romans 8:35-39). With us, time and distance can cool love, but not with Him.

Another picture of love is the comparison to many waters that cannot extinguish or wash away the fire of love (Song of Solomon 8:7). The waters can be applied to the waters of God’s judgment that have gone over the Lord Jesus (Psalms 42:7; Psalms 69:1b-2). These waters have not been able to take away that love. The love of the Lord Jesus has endured judgment and has gloriously emerged from it.

The love of the Lord Jesus cannot be bought off either. Satan has tried it by offering Him “all the riches of his house”, that is the world and his glory (Luke 4:5-7). But the Lord has utterly despised him. He has just sold everything to possess that “one pearl of great value”, that is the church (Matthew 13:45-46)!

Instead of enriching Himself at her expense, He acquired her for Himself at the expense of His own riches, yes, at the expense of Himself as property, because He loved her (2 Corinthians 8:9). The Lord Jesus did not die for an ‘ideal’, but out of love for His bride. We can say with deep gratitude: “And the [life] which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Galatians 2:20b).

Isaiah 36:20

Love Is As Strong As Death

The bride is deeply impressed by what the groom has done for her by giving her new life. She reacts to this by her desire to be attached to him like a seal (cf. Jeremiah 22:24; Haggai 2:23). We will also express this desire when we are impressed by all that the Lord Jesus has done in His love for us on the cross of Calvary. Then we want to experience His love deeper and richer.

We will say to Him that we want to be “like a seal” over His heart (Song of Solomon 8:6). We know that we are firmly established with Him. The Holy Spirit is the seal, for we are sealed with Him. As a result, we know His ownership of our life (2 Corinthians 1:21-22; Ephesians 1:13). Through the Spirit we are connected with Christ. This is a connection that cannot be broken. The Spirit is His seal, which says that we are His property forever. This certainty can never change.

But we also want to experience that. We want to feel His heart beating for us. The heart speaks of the feelings of love. We also want to feel as firm as a seal His strong arm carrying us. His arm speaks of strength and protection (Deuteronomy 33:27; Isaiah 40:10-11).

In the Old Testament there is no constant assurance in knowing an established relationship between the people and God. We may have that assurance, but we often lack the experience of it. The desire here is that love is experienced. He loves us and stands by us with His power. It begins with His heart, which is called first. Then follows inseparably connected to it His arm. His arm is always controlled by His heart.

Then follows an impressive description of the love of the groom. It is not clear who pronounces this description, the bride or the Spirit. It is clear that the bride and the Spirit correspond perfectly in this description.

Love is said to be “as strong as death”. Love and death are compared here. It is not about showing who is stronger, because that is not a question, for love is stronger than death. It is a comparison of what love is capable of and what death is capable of. Then there are similarities. Just as death overcomes every power and goes to all men, so does love.

Death, the grave, is unstoppable, it can be stopped by nothing. Unstoppable, insatiable it swallows people (Proverbs 30:15-16). No one can escape its grip. The same goes for the passion of love. Love always goes on, it always flows on; love knows no boundaries, it knows no beginning and no end. Love can be rejected, but then she goes new ways. She is unstoppable in her passion. Love goes to everyone and it goes to the end (John 13:1). With this love we have to do. That love has given herself for us (John 15:13).

The expressions of love are compared to “flashes of fire”, with “the [very] flame of the LORD”. It is an all-consuming love. Any other love disappears through it. This love sets us on fire. God seeks people who are on fire for Him, just as He Himself is on fire. This means that He judges everything that is not in accordance with His love. With this consuming zeal for the honor of His God, the Lord has cleansed the temple (John 2:15-17).

But through the jealousy of His love, the dimly burning wick, which is almost extinguished, can also become a flame again (Isaiah 42:2-3). He can do that with us if we don’t ‘flame’ for Him and our testimony is only dimly burning. His love cannot change by death. He has proven that. Love is sealed by His victory over death. It is an invincible love, for the greatest power is overcome by His love. Nothing can separate us from that love (Romans 8:35-39). With us, time and distance can cool love, but not with Him.

Another picture of love is the comparison to many waters that cannot extinguish or wash away the fire of love (Song of Solomon 8:7). The waters can be applied to the waters of God’s judgment that have gone over the Lord Jesus (Psalms 42:7; Psalms 69:1b-2). These waters have not been able to take away that love. The love of the Lord Jesus has endured judgment and has gloriously emerged from it.

The love of the Lord Jesus cannot be bought off either. Satan has tried it by offering Him “all the riches of his house”, that is the world and his glory (Luke 4:5-7). But the Lord has utterly despised him. He has just sold everything to possess that “one pearl of great value”, that is the church (Matthew 13:45-46)!

Instead of enriching Himself at her expense, He acquired her for Himself at the expense of His own riches, yes, at the expense of Himself as property, because He loved her (2 Corinthians 8:9). The Lord Jesus did not die for an ‘ideal’, but out of love for His bride. We can say with deep gratitude: “And the [life] which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Galatians 2:20b).

Isaiah 36:21

The Bride and Her Sister

In this book we hear for the first time about a sister of the bride (Song of Solomon 8:8). She talks about “we”, meaning herself and the groom who is also her brother. Her little sister was not yet an adult. She has “no breasts” yet, which means that she cannot pass on food herself. She is prophetically a picture of the ten tribes that are still scattered. Her question is what she and the groom will be able to do for her. She also wants to connect her with the groom.

This speaks figuratively of the desire to familiarize other believers who do not know many of the truths of the connection between the Lord Jesus and the church with these truths. With such believers there is no spiritual maturity yet. We may talk about this with the Lord and ask Him what we can do.

Many are like that little sister, they have new life, but nothing to pass on. They are still too busy with themselves. It may be a newly converted person or someone who has fallen back into his old life and wants to return to the Lord. Or perhaps to someone who has not yet grown in the knowledge of the Lord Jesus through a wrong, one-sided preaching. It is a good desire to help others in those situations to regain a good view of the Lord Jesus. This is a work that requires a lot of patience.

The question is how the little sister is doing or, prophetically, how the ten tribes are doing (Song of Solomon 8:9). The answer comes from the groom. A wall speaks of separation between the holy and the profane (Ezekiel 42:20). The wall ensures that we are closed to the wrong and that the good is preserved. The question regarding the ten tribes is who among them is truly set apart for God and lives dedicated to Him.

If this is so with this sister, she can be told what her deliverance means, which is represented by the “battlement of silver”. This must be made known to her by instruction. It must be made clear to her what the silver of salvation means (1 Peter 1:18-19). She has the position, but not the practice that should follow from it.

A battlement is a defensive wall. The best defense against any enemy attack is to stand on the foundation of salvation. The justification by God’s grace, by the redemption which is in Christ Jesus through His blood (Romans 3:24-25), gives the full assurance of salvation. That salvation must be worn like a helmet (Ephesians 6:17a). This protects our thoughts from the devil’s whisperings that you can’t be so sure.

If this sister is a door, there must be a bolt. If there is no bolt, she is open to wrong teachings. When they get entrance, it leads her away from the truth. Therefore, care must be taken to her. The planks of cedar must be fitted. Cedar wood is the covering of the temple, God’s dwelling place in the Old Testament (1 Kings 6:9-10).

A believer who is open to wrong doctrine must be made aware that he belongs to God’s dwelling place, the church, that he is a member of the church. Through teaching about the church, the meaning of belonging to the church of God and the distinction between good and evil must be clarified.

The bride knows for herself that she is a wall (Song of Solomon 8:10), that she is completely separated for the groom. That her “breasts were like towers” means that she has spiritually grown up. She is able to pass on food. She did so with a view to the spiritual vigilance, of which the towers speak. What we pass as truths, the teaching of the truth of God’s Word, makes us watchful for the enemy. His aim is to distort and remove the spiritual truths.

Whoever is spiritually mature and vigilant will find peace in the eyes of the Lord Jesus. It is a peace that is the result of complete surrender to Him. If a city is besieged by an enemy and surrenders, this results in peace and rest for the city and also service instead of destruction (cf. Deuteronomy 20:1-11).

He loves to see us so surrender to Him, hand ourselves over to Him, as it were. Then we find true peace. As long as we resist Him, we have no peace (Job 9:4b). We have peace when we have the desire to pass on spiritual food to our fellow believers and to make them aware of the dangers that exist.

Prophetically, it is about the peace of Jerusalem. For that peace we may pray (Psalms 122:6-7). That is not a peace enforced by the nations, not even the peace enforced by Israel itself. That peace is unattainable. It is about the peace that Jerusalem or the remnant will find when it is in the arms of the Messiah after the great tribulation. He will then make a covenant of peace with Jerusalem. That peace will be lasting for thousand years (Ezekiel 37:26).

Isaiah 36:22

The Bride and Her Sister

In this book we hear for the first time about a sister of the bride (Song of Solomon 8:8). She talks about “we”, meaning herself and the groom who is also her brother. Her little sister was not yet an adult. She has “no breasts” yet, which means that she cannot pass on food herself. She is prophetically a picture of the ten tribes that are still scattered. Her question is what she and the groom will be able to do for her. She also wants to connect her with the groom.

This speaks figuratively of the desire to familiarize other believers who do not know many of the truths of the connection between the Lord Jesus and the church with these truths. With such believers there is no spiritual maturity yet. We may talk about this with the Lord and ask Him what we can do.

Many are like that little sister, they have new life, but nothing to pass on. They are still too busy with themselves. It may be a newly converted person or someone who has fallen back into his old life and wants to return to the Lord. Or perhaps to someone who has not yet grown in the knowledge of the Lord Jesus through a wrong, one-sided preaching. It is a good desire to help others in those situations to regain a good view of the Lord Jesus. This is a work that requires a lot of patience.

The question is how the little sister is doing or, prophetically, how the ten tribes are doing (Song of Solomon 8:9). The answer comes from the groom. A wall speaks of separation between the holy and the profane (Ezekiel 42:20). The wall ensures that we are closed to the wrong and that the good is preserved. The question regarding the ten tribes is who among them is truly set apart for God and lives dedicated to Him.

If this is so with this sister, she can be told what her deliverance means, which is represented by the “battlement of silver”. This must be made known to her by instruction. It must be made clear to her what the silver of salvation means (1 Peter 1:18-19). She has the position, but not the practice that should follow from it.

A battlement is a defensive wall. The best defense against any enemy attack is to stand on the foundation of salvation. The justification by God’s grace, by the redemption which is in Christ Jesus through His blood (Romans 3:24-25), gives the full assurance of salvation. That salvation must be worn like a helmet (Ephesians 6:17a). This protects our thoughts from the devil’s whisperings that you can’t be so sure.

If this sister is a door, there must be a bolt. If there is no bolt, she is open to wrong teachings. When they get entrance, it leads her away from the truth. Therefore, care must be taken to her. The planks of cedar must be fitted. Cedar wood is the covering of the temple, God’s dwelling place in the Old Testament (1 Kings 6:9-10).

A believer who is open to wrong doctrine must be made aware that he belongs to God’s dwelling place, the church, that he is a member of the church. Through teaching about the church, the meaning of belonging to the church of God and the distinction between good and evil must be clarified.

The bride knows for herself that she is a wall (Song of Solomon 8:10), that she is completely separated for the groom. That her “breasts were like towers” means that she has spiritually grown up. She is able to pass on food. She did so with a view to the spiritual vigilance, of which the towers speak. What we pass as truths, the teaching of the truth of God’s Word, makes us watchful for the enemy. His aim is to distort and remove the spiritual truths.

Whoever is spiritually mature and vigilant will find peace in the eyes of the Lord Jesus. It is a peace that is the result of complete surrender to Him. If a city is besieged by an enemy and surrenders, this results in peace and rest for the city and also service instead of destruction (cf. Deuteronomy 20:1-11).

He loves to see us so surrender to Him, hand ourselves over to Him, as it were. Then we find true peace. As long as we resist Him, we have no peace (Job 9:4b). We have peace when we have the desire to pass on spiritual food to our fellow believers and to make them aware of the dangers that exist.

Prophetically, it is about the peace of Jerusalem. For that peace we may pray (Psalms 122:6-7). That is not a peace enforced by the nations, not even the peace enforced by Israel itself. That peace is unattainable. It is about the peace that Jerusalem or the remnant will find when it is in the arms of the Messiah after the great tribulation. He will then make a covenant of peace with Jerusalem. That peace will be lasting for thousand years (Ezekiel 37:26).