Song of Solomon
The Bride Praises the Bridegroom
The Beloved/ Bridegroom
SS 5:1 I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.
(To His Friends)
Eat, O friends! Drink, yes, drink deeply, O beloved ones!
He quickly responded to this and said, “I am come into My garden …” Song of Solomon 5:1a.
This speaks of His “manifest presence.” The Lord is omnipresent; that is, He is everywhere. He fills heaven and earth (See Jeremiah 23:24). But the manifest presence of the Lord is something more than this. The word “manifest” means that His presence becomes localized and is made consciously apparent to one or more of our five senses.
Through His “omnipresence” we are made aware of the sovereign power of God and receive a sense of Divine presence and power. However, through His manifest presence, the Lord comes to us in such a way that we not only sense His nearness, but also are made consciously aware of His Person and personality. This brings us into an awareness and knowledge of His mind, and of His feelings. Jesus said,
“If any man hear My voice, and open the door (the point of transition from His omnipresence into His manifest Presence), I will come in to him, and sup with him, and he with Me.” Revelation 3:20b.
This “supping” in the oriental sense, means an intimate, personal exchange. Thus, the Lord comes to us in this intimate and personal way to share His personality and thoughts with us.
“I am come into My garden, My sister, My spouse: I have gathered My myrrh with My spice; I have eaten My honeycomb with My honey.” Song of Solomon 5:1a.
Then He adds, “Eat, O friends; drink, yea, drink abundantly, Oh beloved.” Song of Solomon 5:1c.
Notice the exchange, “Drink abundantly, O beloved” then, “Eat, O friends.” Paul understood this principle and applied it to his ministry. He said,
“For we which live are always delivered to death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then, death works in us, but life in you.” II Corinthians 4:11‑12.
Paul ministered his very life to others. All true ministry includes the giving of the spiritual substance of the minister’s life along with the Word that he ministers. Many come to feed upon the lives of those who have this quality of spiritual substance within them, and then go away, leaving them drained. This is especially true of those who are heavily anointed. Thus, ministry works drainage(drains you) in the one who is giving, but life in all who receive. Jesus said,
“… except you eat of the flesh of the Son of Man, and drink of His blood, you have no life in you.” John 6:53.
After a time of giving out in ministry, we must come back to the Source of all life, our Lord Jesus Christ and partake again of His life, in order to regain that which has been given out to others.
The Lord comes to fellowship with us, and also to change and strengthen us, while we are alone with Him in this “Garden enclosed.” Then He shares us with others, who presently are not able to come into this place of intimate communion with Him. We feed on the Lord, then “others” come and feed on us, and thereby receive His life through us. And we also receive life from them. This places a great responsibility upon each of us, that the true source of our life be Jesus. Others must not be drawn to us, but directed to Jesus.
As others partake of our spiritual life and experiences, a spiritual hunger will be created within them. As this partaking continues, these will begin to become discontented, and will realize that there is something better than continuing to be satisfied with “feeding” on the experiences of another. Thus, they will begin to look for the Lord Himself. Now, they will be able to say to the Lord, as we once did.
“Eat O friends; drink, yes drink abundantly …” Song of Solomon 5:1c.
Notice that the Lord gladly tells others that they can come and feed on our spiritual life and experience.
There is a tremendous need in our day for those who have a quality relationship with the Lord and have spiritual “substance” within their lives. These, in turn, will be able to feed others, whose spiritual hunger has not yet found a place of satisfaction.
SCENE VII – The Shepherd Comes for Her
Son 4:6 -5:1
Responds to 2:17 – Mountain of Myrrh (Mt. Moriah where Abraham offered up Isaac, the Temple Mount). Mountain of Frankincense (Mt. of Olives overlooking Jerusalem where Jesus would go to spend the night and spend much of His time preaching the gospel). Together known as the Mountains of Spices. Instead of separation, He goes to preach the gospel and sacrifice for her and for us all. The Shepherd beckons her again to leave the king’s palace, speaks of His adoration of her. Calls her His spouse for the first time. They are betrothed and celebrate.
(4:6) Until the daybreak, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.
(4:7) You are all fair, my love; there is no spot in you.
(4:8) Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.
(4:9) You have ravished my heart, my sister, my spouse; you have ravished my heart with one of your eyes, with one chain of your neck.
(4:10) How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!
(4:11) Your lips, Oh, my spouse, drop as the honeycomb: honey and milk are under your tongue; and the smell of your garments is like the smell of Lebanon.
(4:12) A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.
(4:13) Your plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,
(4:14) Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:
(4:15) A fountain of gardens, a well of living waters, and streams from Lebanon.
(4:16) Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden and eat his pleasant fruits.
(5:1) I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, Oh friends; drink, yes, drink abundantly, Oh beloved.
She is without spot (4:7) – compare to (Eph 5:27) That he might present it to himself a glorious church, not having spot, or wrinkle.
She is a well of living waters (4:15) – see John 7:38 – He that believeth on me, out of his belly shall flow rivers of living water.
The Shulamite’s Troubled Evening
SS 5:2 I sleep, but my heart is awake; It is the voice of my beloved! He knocks, saying, “Open for me, my sister, [a]my love, My dove, my perfect one; For my head is covered with dew, My [b]locks with the drops of the night.”
It’s the sound of my beloved that knocking, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.” Song of Solomon 5:2
He says, “Open up, or get out of bed, get up.” He’ll come to you and He’ll knock, or in some way awaken you, and you know what He means, “Time to get up.” Usually staying in bed doesn’t work. Oh, it works, but a different way, 40 more winks, and by the time you awake again, there’s nothing left. And she made an excuse. Here is where we fail. There is a lack of response to His offer. “I have put off my coat; how shall I put it on?” Or why should I put it on again? I just went to bed? I just went to sleep a little while and got my nightie or pajamas, what have you. Why should I get dressed again?
I have washed my feet. In ancient times they were barefooted or sandaled and got dusty, so they wash their feet before going to bed. “I have washed my feet; how shall I defile them?” In other words, I just washed my feet; I don’t want to get them dirty again.
“My beloved put in his hand by the hole of the door, and my bowels (insides) were moved for him.
I rose up to open to my beloved (she finally got up); and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. I opened to my beloved; but my beloved had withdrawn himself, and was gone; my soul failed when he spoke; I sought him, but I could not find; I called him, but he gave me no answer.” Song of Solomon 5:3-6
Then when you finally wake up and are willing to get up, you get no place-He’s gone. There’s no presence, there’s no appeal, there just is nothing there, nothing but blankness, and you know you missed Him. How many opportunities we miss because we simply do not respond because of inconvenience. I have failed that way many times over the years, just too late, or too early, or too hard or what have you.
But she missed Him. She had the fragrance of His presence. I can sense His presence. Yes, I can smell His presence all right, but He is gone. And what is the presence to Him?
I have sensed that through the years, a manifestation where the Lord manifested His presence through the sense of smell.
So, we’ll turn to the scripture in Revelation 3: “Behold I stand at the door, and knock.” Now the Lord knocks in different ways. He may give you a song to awaken you. He may give you His Presence to awaken you. He may even knock that you hear the sound of the Lord walking.
She is beginning to realize that there is far more than all He can provide. She is beginning to respond to His expression of love toward her.
Never pass on the opportunity to experience the Lord. He summons and draws us. Anytime that God knocks on your hearts door you will be faced with the decision to open the door or excuse away the opportunity. Always choose to move with Him over being comfortable.
SS 5:3 I have taken off my robe; How can I put it on again? I have washed my feet; How can I [c]defile them?
SS 5:4 My beloved put his hand By the [d]latch of the door, And my heart yearned for him.
When the bride saw the king move, it stirred her to her core. Seeing God move always stirs our heart because we know His knock on our heart’s door is always a call to a greater level of relationship. The Bride’s direct response was to move to answer. This is our greatest and most rewarding response to His call.
“My Beloved put in His hand by the hole of the door, and my bowels (the inner depths of her being) were moved for Him.” Song of Solomon 5:4
The Lord will never invade or violate our privacy. We must open the door; He never will. This principle is established in Scripture – He will knock, and then stand there, waiting for us to open the door. But He will leave if we do not invite Him to come within.
Of course, he never leaves or forsakes us. But that tangible presence of His Spirit seems to be gone.
“…If any man hear My voice, and open the door, I will come in to him….” Revelation 3:20
When she noticed His hand reaching toward the latch as an expression of His desire to be with her, she (finally) responded and opened the door to Him.
SS 5:5 I arose to open for my beloved, And my hands dripped with myrrh, My fingers with liquid myrrh, On the handles of the lock.
The three gifts from the magi to baby Jesus had a spiritual meaning: gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of deity, and myrrh (an embalming oil) as a symbol of death. Sometimes this is described more generally as gold symbolizing virtue, frankincense symbolizing prayer, and myrrh symbolizing suffering.
SS 5:6 I opened for my beloved, But my beloved had turned away and was gone. My [e]heart leaped up when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer.
Notice Song of Solomon 5:2-6 “I sleep, but my heart wakes/leaped.” Remember the words of Jesus, “All of you cannot receive this saying save they to whom it is given.”
“I sleep, but my heart wakes.” I have had experiences where I knew I slept all night, and yet knew that all night long my spirit was in communion with the Lord. I had communion when I fell asleep, and the communion continued uninterrupted until I woke up. Now I haven’t had that often, but I’ve had it. “I sleep, but my heart wakes.” Now the heart here is not meant our blood pumping station. Our heart is meant the essence of our personality, our spirit or the mind of the spirit.
“I sleep, but my heart wakes; it is the voice of my beloved that knocks.” There are times where the Lord might awaken you. You hear a knock at your door. (Knock, knock, knock)
Many, many times over the years, the Lord has awakened me that way. When He’s in a hurry, where there is something special, something urgent, it’s knock, knock, knock, knock. Rapid knocking, I know I’m in a hurry, get up quick. I can sometimes tell (not always, but sometimes) by the way He knocks, what He wants: whether He comes as a lover, where’s it’s a little time of fellowship; whether He comes for some fabulous communion; whether He comes because there is something wrong.
Usually the knocking is right next to my ear. Sometimes it’s farther away. You can say what you like. But don’t ask the Lord to do this a certain way. It maybe a knock, doorbell ring, phone ring, whatever. Or it may be a feeling or sensation. You must leave that to Him. Nevertheless, it happens, and as I said, over the years many times that has occurred.
Now here is says, “It is the voice of my beloved,” or in the Hebrew, “it is the sound of my Beloved.” Now what are you going to do? “It’s the sound of my Beloved.”
John heard the voice, the sound on the Isle of Patmos.
The Bride must have felt such disappointment when the door was opened and the groom was gone. Sometimes the King seems absent but you can be assured that He is always aware of you. There are times you will feel alone, however; during these times you must hold tightly to what you know about who God is and who you are to Him. He holds you!
He never leaves us or forsakes us!
“I rose up to open to my Beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. I opened to my Beloved; but my Beloved had withdrawn Himself, and was gone: my soul failed when He spoke: I sought Him, but I could not find Him; I called Him, but He gave me no answer.” Song of Solomon 5:5-6
When she opened the door, He was no longer there. Because of the delay in her response, He had reluctantly withdrawn His “manifest presence” from the door of entrance into her chamber. However, the anointing, or the result of His presence, had remained upon the lock. When she touched the lock, this tangible anointing came onto her hands “…my hands dropped with myrrh, and my fingers with sweet smelling myrrh.” When He departed, He left for her a “handful” of blessings. Previously, she would have been content to have these blessings, apart from Him, but now, she panicked and longed for the personal presence of the Bridegroom Himself.
Some are not able to differentiate between these two aspects of His presence.
First, there is His “omnipresence,” which fills heaven and earth, and relates to our salvation and to its outworking within our lives. This speaks of the unconditional, “abiding presence” of the Holy Spirit within us. This aspect of His presence is general and relates to His redemptive grace.
“…Do not I fill heaven and earth? says the Lord.” Jeremiah 23:24
The second aspect of His presence is specific and relates to the coming of the Lord to us as a Person, having intellect, will, and emotions. The Lord is eager to come within our chamber, to personally “share Himself with us” in fellowship, and then lead us upward into His manifest presence (throne), where “we share with Him” in the outworking of His purposes. This speaks of a “conditional” visitation from the Lord to us and is referred to as His “manifest presence or tangible presence.”
SS 5:7 The watchmen who went about the city found me. They struck me, they wounded me; The keepers of the walls; took my veil away from me.
The language of 5:7 (the watchmen that went about the city found me) exactly matches the first line of 3:3, providing yet another “connection point” demonstrating the robust unity of the Song. But this time, the guards smote her and wounded her. She calls them the keepers of the walls and explains that they took away my veil or cloak from me. Obviously, if she were married to Solomon or even to be wed to him, the guards would never beat her. But again, this is a dream sequence where the events are symbolic rather than literal. The term walls is used again in 8:9-10 as a symbol of Shulamite’s purity. The watchmen represent authority and they guard the wall, i.e., her purity, as did her brothers (8:8-9). The removal of her cloak and the beating are a harsh reminder of the boundaries in place until her and Solomon are married.
SS 5:8 I charge you, O daughters of Jerusalem, If you find my beloved, That you tell him I am lovesick!
“I charge you, O Daughters of Jerusalem, if you find my Beloved, that you tell Him, that I am sick of love.” Song of Solomon 5:8
There are two different categories of Christians within the Church. This is clearly demonstrated in the Song of Solomon.
The first is the “Bride,” who can be identified as being a “Church within the Church.” This “hidden” Church within (Bride), first relates to the Lord, and then through Him, to others. The “visible” Church (Daughters of Jerusalem), first relates to others within the church, and then through them, to the Lord.
“I charge you, O Daughters of Jerusalem, if you find my Beloved, that you tell Him, that I am sick of love.” Song of Solomon 5:8
The Daughters of Jerusalem
SS 5:9 What is your beloved More than another beloved, O fairest among women? What is your beloved More than another beloved, That you so [f]charge us?
What is your Beloved more than another beloved….?” Song of Solomon 5:9
They are saying, “We have gone as far as we are willing to go, we will stay here. Besides, we do not see why we should go through all those dealings, like you do.”
The Bride was seeking the Lord because He had withdrawn His “manifest presence” from her. She could no longer be satisfied with the church program, and only fellowship with those within the church, as the Daughters of Jerusalem were doing. Therefore, as she desperately searched for the Lord of the program, she spoke to the “Church visible” – portrayed as the “Daughters of Jerusalem,” and said,
What is your Beloved more than another beloved, Oh, you fairest among women? What is your Beloved more than another beloved, that you do so charge us?” Song of Solomon 5:9
They only saw the benefits of being a Christian. To them, going to Church represented an obligation, or duty fulfilled. Also, it provided them with a time for social fellowship and activities. The thought of entering His chambers for fellowship and communion with the Lord Himself was far from their minds, or interest. They could only say to the Bride,
What is He more than a good job, a nice home, or security? What is He more than all of the good things we have? We are satisfied and content. We are the Daughters of Jerusalem (saved), and it is enough. Do not bother us with your seeking of the Lord, you are trying to be too spiritual.”
But something had happened within the heart of the Bride. She had been in the garden alone with Jesus/Yeshua and experienced the joy and the satisfaction of communion with Him. Now, she longed for the continuing experience of His personal presence and friendship. She felt incomplete when she was apart from Him. When the Daughters of Jerusalem said to her, “What is He more than another,” she did not tell them about all the blessings she had received from Him. Rather, she began to extol the Bridegroom Himself.
SS 5:10My beloved is white and ruddy, [g]Chief among ten thousand. (explanation below)
SS 5:11His head is like the finest gold; His locks are wavy, And black as a raven.
SS 5:12His eyes are like doves By the rivers of waters, Washed with milk, And [h]fitly set.
SS 5:13His cheeks are like a bed of spices, Banks of scented herbs. His lips are lilies, Dripping liquid myrrh.
SS 5:14 His hands are rods of gold Set with beryl. His body is carved ivory Inlaid with sapphires.
SS 5:15 His legs are pillars of marble Set on bases of fine gold. His countenance is like Lebanon, Excellent as the cedars.
SS 5:16His mouth is most sweet, Yes, he is altogether lovely. This is my beloved, And this is my friend, O daughters of Jerusalem!
“My Beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, His locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: His lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: His belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: His countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yes, He is altogether lovely.
“This is my Beloved, and this is my Friend, O Daughters of Jerusalem.” Song of Solomon 5:10-16
She had been spending time alone with her Beloved, the Lord Jesus Christ, Yeshua Ha’Masiach and was able to give an intimate description of Him. She could clearly describe His Person because she had a single eye toward Him. She knew Him as an intimate Friend, and could give clear, authoritative expression to His beauty and to His desirability.
Due to her personal knowledge and relationship with Him, the Bride exalted the Lord Jesus/ Adonai Yeshua, and set Him forth as the answer to the inner cry of every heart. This brought a response from the Daughters of Jerusalem, which is so needed in our day of special gimmicks and programs that are (wrongly) being used to build up the Church.
The Bride, The Elect will bring others to become the Bride.
Chapter 5 verses 10-16- Summary
In verses 10-16 the Shulamite perfectly describes her beloved to the daughters of Jerusalem, or to the religious world. Our mandate is to show the goodness of Christ Jesus to the world as well. We do this not merely by our words but by our life and the expression of Christ in, through and as us. In verse 10 she says that her beloved is white and ruddy, and the greatest among ten thousand. The word white depicts the fact that Jesus was sinless before He became our sin according to II Cor. 5:21. The term ruddy is from the root of Adam. So being ruddy depicts Jesus in His resurrection as He became the last Adam according to I Cor. 15:45. Then the greatest among ten thousand denotes the fact that He is the standard and He is the head according to Col 1:18.
Verse 11 says that his head is as the most find gold, his locks are bushy, and black as a raven. This is the Shulamite saying that her consciousness has the awareness of his wisdom that is most fine gold, and that corresponds to the most holy place, or the realm of Spirit. His locks are bushy and black as a raven meaning that He has no age. He ministers through the power of an endless life. Now because we are one with Him these things are true of us as well.
Verse 12 tells us that his eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His eyes speak of vision and perception. In Revelation 5:6 it speaks of the seven spirits of God which is perfection of perception. The dove here denotes the Spirit. Then the rivers of waters lead us to the book of Genesis where 4 rivers went out of the garden to water the whole earth or all of humanity. The phrase washed with milk speaks of a pure foundation, and to be fitly set denotes being firmly established as the building of God where He resides. In other words, verse 12 is her awareness of His vision for all of creation to be founded and fitly framed together in their experience as the house of God. She sees that it is God’s will that ALL people experience the redemption which is already theirs. She is describing this for the daughters.
Verse 13 talks about his cheeks being as a bed of spices, as sweet flowers and his lips like lilies, dropping sweet smelling myrrh. We know that Jesus gave His cheeks to those who plucked out His beard according to Isa 50. But here it says that his cheeks are as a bed of spices. That means that He was healed of that in His resurrection. His lips like lilies drop sweet smelling myrrh. Myrrh is an embalming spice and also refers to union. So, in His death He identified or became one as us. His death constantly keeps coming up in this book. Prov. 10:21 says that the lips of the righteous feed many. Prov. 15:7 says that the lips of the wise disperse knowledge. In John 6:63 Jesus said that His words are spirit and life.
In verse 14 the Shulamite is still speaking to the daughters and says that his hands are as gold rings set with the beryl, and his belly is as bright ivory overlaid with sapphires. His hands denote service and ministry. The beryl was the jewel in the breastplate of the high priest that had the name of the tribe of Dan engraved in it. Dan means judgment. The ministry is to exercise righteous judgment. It is not to be a judgment by the seeing of the eye or the hearing of the ear. So, the service of the hand or ministry is concerning the judgment that happened over 2,000 years ago at the Cross of Calvary. The it says that his belly is as bright ivory overlaid with sapphires. His belly is his spirit. And where do we get ivory? From the death of an elephant. So this denotes a BIG DEATH which Jesus’ death was. The phrase overlaid with sapphires points again to the breastplate of the high priest which had on the sapphire stone the name of Simeon. Simeon means hearing. When Moses had the heavenly vision of the heavenly body, he saw a paved work of sapphire stones. This refers to a people that have a hearing ear where the death of Christ is concerned, and they have learned to flow in the Spirit. Their belly or spirit is overlaid with a hearing ear concerning the paved work or the Person and work of Christ and what that entails. As this is being described to the daughters of Jerusalem, they are getting more hungry to know him too.
Verse 15 talks about his legs being as pillars of marble set upon sockets of fine gold and his countenance as Lebanon, excellent as the cedars. The legs speak of stability, and marble in the Hebrew is fine linen which is the righteousness of the saints according to Rev 19:8. She has the awareness of and is stable in her righteousness. She shows that to the daughters. Fine gold denotes Divine nature. His walk was Divine. His face or countenance is His presence or His glory which she is experiencing and desires that the daughters experience as well. The phrase excellent as the cedars refers to everlasting life. Solomon’s house was built with that which depicts everlasting life. Cedar comes from evergreen trees which do not die during the winter. Solomon speaks of a people who experience the fulness of what Jesus bought and paid for. The daughters eventually, after hearing the Shulamite perfectly describe her beloved, want to come to a full experience of her beloved as well.
Then verse 16 talks of his mouth which is most sweet and that he is altogether lovely. His mouth in the Hebrew is his pallet or the inside of his mouth. In chapter 1:2 she said, “Let him kiss me with the kisses of his mouth.” Here she has experienced that kiss. However, the spiritual significance of that is that she must hear the words WITHIN the words that He speaks. The words most sweet point to the Most Holy Place or the realm of Spirit within her and within the daughters, in type.
We must realize that it takes a true Shulamite to perfectly describe the King. And a true Shulamite is one who not only knows ABOUT the King, but has had an INTIMATE EXPERIENCE with the King! And, of course, this provokes the daughters of Jerusalem to want to experience Him like the Shulamite has.
Now in the book of the Song of Solomon the King represents our spirit and the Shulamite denotes our consciousness. As we put on the Mind of Christ and bring it to our Heart consciousness or awareness, we will begin to experience the union that this Shulamite experienced. Everything that she described to the daughters is symbolic of the death, burial and resurrection of Christ and how we were involved in that. Jesus did not die for us but as us. His crucifixion was our crucifixion. His death was our death. His judgment was our judgment. His resurrection was our resurrection. This book is relevant for a people today who desire to experience all that His work has already done and placed within us. His work is finished and we can experience it NOW!
Discussion questions C-5:
1. If you were to take Shulamite’s approach and describe the Lord, our Bridegroom using only qualitative language, His qualities), how would you describe them?
2. Is your qualitative description of the Lord, your Bridegroom when you first met Him, had communion with Him the same or different? If not, why?