Читать книгу Song of Songs - Jeffrey D. Johnson - Страница 7

1

Song of Yearning

Song of Songs 1:1—2:6

Song of Songs 1:1

The Hebrew for Solomon is Shlomo, literally meaning “Peace is his.” You may recall that the Lord had told David that his son’s reign as king would be one of peace, Shalom (1 Chron. 22:9). Therefore, David named his son Solomon or “Peace is his.”

In Jewish tradition, Shlomo or Solomon, the Lover of Israel, represents the God of Abram, Isaac, and Jacob, the Lover of Israel. In allegorical Christian tradition, Solomon represents Christ, our King; our heavenly Bridegroom or Prince of Peace; Yeshua Ha Mashiach, Jesus, the Messiah; Jesus, the Christ; Jesus, the King of Peace.

Although Solomon was a great and wise king, Solomon set his affection upon a simple country girl. She was Shulamite (6:13), literally meaning “Peace is hers.” Shulamite is the star of the Song. Two-thirds of the singing is done by the woman.

Verses 2–4, 7

She takes the initiative in expressing her desires for her lover’s companionship and the discoveries she will enjoy when longing becomes fulfillment. She speaks of him very directly.

Verses 8–10

She prompts an answer and a song from him.

Verses 12–14

She quickly recounts her own admiration with intense symbols and imagery.

Verse 15

He then responds to her passionate imagery.

Verses 16–17

She echoes his response, speaking of their wedding chamber, their place of romantic rendezvous, their safe haven of rest and love, perhaps their opulent mountain getaway.

Song of Songs 2:1

She, being modest, deprecates the description of herself. She says she is one of many flowers in the fields, because, you see, the Rose of Sharon was a common flower found everywhere.

Verse 2

Her modesty sparks a compliment from her lover that singles her out as a beauty unique among other young women.

Verse 3

She echoes a similar compliment.

Verses 4–6

This is a song of yearning—yearning for a deep relationship with, and a glad cry for, the one to whom she is committed. She expresses her desire to be with him as she imagines herself in intimate fellowship with him being embraced by his love.

Her unbridled joy is evident as she pictures herself face to face with him. She desires his company in both public celebrations and intimate moments. And she desires intimacy with his entire person. Her yearning has the affection and admiration of the other maidens.

What is the meaning of this

for the Christian?

Chapter 1:2

Shulamite desires close contact with her lover. She is not satisfied with a distant relationship. Kissing is not done at a distance and only occurs in close, face-to-face relationships.

The Scriptures tell us that God spoke to Moses p’anim al p’anim or “face to face” (Exod. 33:11). The writer of Hebrews states that “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son . . .” (Heb. 1:1–2).

What exactly is a “kiss from God”?

According to Jewish tradition, a kiss from God is a living word of prophecy. In the Christian context, a kiss from God would be like this:

Have you ever had the experience of reading or hearing something from the Bible that suddenly came alive for you? It may have felt like the idea literally jumped off the page of Scripture and you knew that God was speaking to you. If you have, you have been kissed by God!

There’s nothing quite like having direct contact with the Creator through His Word. This is the epitome of all communication. This is what we were created for—to have communion with God.

We must yearn for this direct communion with God in the same way that pious Jews yearned for the coming of the Messiah. They awaited His coming and His kiss. The psalmist wrote, “Kiss the Son . . . Blessed are all those who put their trust in him” (Ps. 2:12).

Jewish scholars often quote Deuteronomy 18:18 when commenting on the kisses of God. They conclude that the phrase “kisses of God” refers to prophecy, or speaking His Word, such as “Thus saith the Lord.” In Acts 3, Peter, in his profound sermon when he and John had gone up to the temple, states that the Prophet who should come, spoken of in Deuteronomy, is none other than Jesus of Nazareth. Therefore, Jesus is the living Word.

Do you long to hear from God? To be “kissed” by Him? It is His desire to embrace you and to kiss you as many times as you will receive. His kisses are life-giving. Jesus said, quoting Deuteronomy 8:3, “Man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.” In other words, we live by kisses from God.

How do I receive a kiss from God?

Go to His Word. Read God’s Word with a sense of expectancy, a desire to be kissed, and have great confidence in the promise from John 10:27—“My sheep hear My voice, and I know them, and they follow Me.”

If you are a child of God, you are part of the “bride of Christ.” Therefore, when you go to your prayer closet (the bridal chamber), with Bible in hand, look up into the face of Jesus, our heavenly Bridegroom, and say, “You may kiss the bride.”

Verse 3

Verse 3 reminds us of our soul’s satisfaction. Shulamite remembers the magnificence of her lover’s presence. When a person wearing perfume comes into a room, that person attracts immediate attention. The perfume announces the person’s presence. Similarly, the very name of the beloved conjures up for Shulamite a sense of his presence.

We are also reminded how the house was filled with the odor of the ointment when the woman broke her alabaster box, poured it upon the feet of Jesus, and with her tears washed the feet of the Lord Jesus, wiping them with the hair of her head. She kissed His feet over and over again and anointed them with the fragrant oil.

Let a young girl in love begin to doodle on a piece of paper and soon she will be writing down her boyfriend’s name. It is his name she finds dear; it brings joy to her heart. His name for her “is the fragrance of good ointment, ointment poured forth.”

In the Old Testament, God, for the most part, revealed Himself to men by means of His names, such as Elohim, Adonai, and Jehovah. The people fell in love with Him of whom the name so eloquently spoke. They wrote the names down under the guiding impulse of the Holy Spirit again and again, this way and that. For example:

 Jehovah—Jireh: The Lord who provides.

 Jehovah—Nissi: The Lord our banner; the Lord who protects.

 Jehovah—Shalom: The Lord who gives peace.

 Jehovah—Tsidkenu: The Lord our righteousness; the Lord who pardons.

 Jehovah—Shammah: The Lord who is there; the Lord who is present.

 Jehovah—Roi: The Lord my Shepherd; the Lord who pastors.

 Jehovah—Sabbaoth: The Lord of Hosts; the Lord of all power.

 Jehovah—Elyon: The Lord most high; the Lord who is preeminent.

To the Old Testament saints, the name of Jehovah was an ointment poured forth, shedding its fragrance over all the people. In the New Testament, the saints think of Him as Jesus.

If there was ever a name that, as “ointment poured forth,” shed a fragrance over all of human life, it is the name of Jesus.

His name is a saving name: “You shall call His name Jesus: for He will save His people from their sins” (Matt. 1:21).

It is the sanctifying name: We are to do all things, in word and deed, in the name of the Lord Jesus (Col. 3:17).

It is a sovereign name: “At the name of Jesus every knee should bow” (Phil. 2:10).

Verses 3–4

Shulamite says others love you and yet “Draw me away!”

I think of Mary Magdalene at the empty tomb saying, “They have taken away my Lord, and I do not know where they have laid Him.” Then looking up to the one she supposed to be the gardener, she says, “Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away.”

She did not think it necessary to use His name. His name is Jesus. You see, there was only ONE to her and that was the Lord who had saved her. She was so enraptured by Him, so desired Him, so loved Him that she assumed everyone KNEW who He was that she desired.

“Your name is ointment poured forth; therefore the virgins love you, draw me away (Song of Songs 1:3).”

Verse 4

The shepherdess has been brought from the hill country into the royal palace, as you and I have been brought from the distant country into the very presence of the Lord Himself, and how our hearts sing.

Verses 5–11

These verses look back to the time when she first met her lover and inquired of him as to where he fed his flock.

She asks, “Tell me, O you whom I love, where you feed your flock, where you make it rest at noon . . . ?”

He answers, “If you do not know, O fairest among women, follow in the footsteps of the flock and feed your little goats beside the shepherds’ tents.”

Their exchange is like the one between the disciple John and Jesus when John asked, “Master, where dwellest thou?” and Jesus answered, “Come and see.”

If you take the path of devotion to Christ, you will soon know where He dwells. If you walk in obedience to His Word, you cannot fail to find Him.

Verses 12–17

These verses speak of communion with the King. In other words, as we enter into communion with Christ, He becomes all-in-all to us, and our heart is lifted into worship and praise.

Mary, in the house at Bethany, brought her perfume and poured it on the head of Jesus. That day, the King, Jesus, sat at the table, and Mary’s perfume, her ointment, sent forth its fragrance so the house was filled with the odor of the precious oil. This rare and costly oil called spikenard was an aromatic oil that was extracted from a plant that grew in eastern India. Mary gave this oil as her “love gift” to the Lord Jesus shortly before he was executed. When she poured this upon our Lord’s head, the whole house was instantly filled with its fragrance (Matt. 26:7).

Similarly, Shulamite calls her beloved “my spikenard.” Her soul was alive with the lingering fragrance of his love. She could not forget him even if she wished.

This is like the person who worships Christ. We cannot have real worship except from a heart that is occupied with Him, with Jesus, the lover of our souls.