22011 Commentary on the Song of Songs – Love Remains Deep Through Time, Love Does Not Change

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22011 Commentary on the Song of Songs
Love Remains Deep Through Time
Love Does Not Change
The Song of Songs 7:10-8:4

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All the Bible verses quoted in this article are from the King James Version, unless otherwise noted.

The Song of Songs 7:10-13

10 I am my beloved’s, and his desire is toward me.

11 Come, my beloved, let us go forth into the field; let us lodge in the villages.

12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.

13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

The Song of Songs 8:1-4

1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

2 I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

3 His left hand should be under my head, and his right hand should embrace me.

4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

We do not know how much time passed between the night of intimacy between Solomon and Shulamite, recorded in The Song of Songs 7:1-9, and the countryside excursion recorded in The Song of Songs 7:10-8:4. But it was likely the third spring since they fell in love. In the first spring, they met, fell in love, and became engaged. In the second spring, they married. And now, in the third spring, they went on a countryside excursion together, visiting Shulamite’s rural hometown.

We do not know where Shulamite’s hometown was, but it was probably near Solomon’s vineyards. Therefore, after enjoying the scenery and visiting the vineyards, Shulamite brought Solomon to her home, and they spent the night there.

The love between Solomon and Shulamite remained passionate over time, serving as a model for marital love in the Lord. Although in the passages where Solomon and Shulamite describe each other, it may seem as if they are focused solely on physical beauty, if we pause and reflect, we will understand that every description of physical beauty implicitly conveys the expression of noble spiritual virtues.

  • The beauty of the head symbolizes a person’s freedom and self-control.
  • The beauty of the hair symbolizes a person’s wisdom.
  • The beauty of the face symbolizes a person’s righteousness and integrity.
  • The beauty of the eyes symbolizes a person’s spirituality and purity.
  • The beauty of the cheeks symbolizes a person’s gentleness, meekness, and charm.
  • The beauty of the nose symbolizes a person’s seriousness and uprightness.
  • The beauty of the lips symbolizes a person’s gracious speech that benefits the listener.
  • The beauty of the teeth symbolizes a person’s grace and joyfulness.
  • The beauty of the neck symbolizes a person’s vigilance and alertness.
  • The beauty of the chest symbolizes a person’s vigorous and complete vitality.
  • The beauty of the arms symbolizes a person’s righteous actions.
  • The beauty of the abdomen symbolizes a person’s kindness and compassion.
  • The beauty of the navel symbolizes a person’s attractiveness and ability to bring satisfaction to others.
  • The beauty of the thighs symbolizes a person’s firmness of faith.
  • The beauty of the feet symbolizes a person’s noble status and righteous lifestyle.
  • The beauty of the skin symbolizes comprehensive spiritual health.
  • The sweet honey-like taste of the mouth symbolizes the loving, holy, and righteous nature of God in a person who belongs to God.
  • The fragrance emitted from the nose symbolizes the life of God in a person who belongs to God.
  • The fragrance emitted from the body symbolizes the love, holiness, and righteousness manifested in a person’s life.
  • The fragrance lingering on objects like clothing and door latches symbolizes the impact of a person’s loving, holy, and righteous life on their environment.

Therefore, when we read Solomon and Shulamite’s descriptions of each other’s bodies, we should acknowledge both the literal and figurative meanings of the statements.

It is because Shulamite is beautiful both in appearance and in character that Solomon calls her his ‘perfect one’ (5:2; 6:9). The love between Solomon and Shulamite remained steadfast over time because their love was genuine.

Below is the verse breakdown according to the context of The Song of Songs 7:10-8:4.

I. The Engagement Stage (1:2-3:5)

A. Love for Each Other (1:2-2:7)

1. Shulamite’s Love for Solomon (1:2-8)

2. The Language of Love (1:9-2:7)

B. The Maturity of Love (2:8-3:5)

1. The Springtime of Love (2:8-17)

2. The Anxiety in Love (3:1-5)

II. The Wedding (3:6-5:1)

A. The Procession of Fetching the Bride (3:6-11)

B. The Wedding Night (4:1-5:1)

III. Marital Life (5:2-8:14)

A. Small Faults in Love (5:2-6:3)

1. A Moment of Indecision (5:2-5:8)

2. Missing the Beloved (5:9-6:3)

B. Love Does Not Keep Record of Wrongs (6:4-7:9)

1. Solomon Recognizes the Worth of Shulamite (6:4-13)

2. The Flavor of Love (7:1-9)

C. Love Remains Deep Through Time (7:10-8:14)

1. Love Does Not Change (7:10-8:4)

(1) Shulamite: I am my beloved’s, and his desire is toward me.

(2) Shulamite: Come, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

(3) Shulamite: O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me.

(4) Shulamite: I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

Next, let us explore the meaning of each verse together:

(1) Shulamite: I am my beloved’s, and his desire is toward me.

This song by Shulamite is likely her declaration before the queens and concubines of her understanding of her position with Solomon and her awareness of Solomon’s heart toward her.

Shulamite knows and affirms that she belongs to her beloved. She does not belong to her mother, who gave birth to her. She does not belong to her brothers, who have the duty to protect her. She also does not belong to herself, as she has entrusted herself to her beloved.

The term “my beloved” implies: the man whom I love with all my heart and who also loves me with all his heart, with the love of a man and woman, a husband and wife.

Shulamite is conscious that by becoming Solomon’s wife, she has become one flesh with Solomon; she no longer has authority over her own body, as that authority has been given to her husband. Similarly, Solomon no longer has authority over his own body, but Shulamite does. This is why Shulamite says, “I am my beloved’s, and my beloved is mine” (6:3).

The Word of God teaches about the relationship between husband and wife as follows:

“Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Genesis 2:24)

“Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” (Matthew 19:6)

“For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh.” (Mark 10:7-8)

“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.” (Ephesians 5:31)

“The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.” (1 Corinthians 7:4).

Only when married couples become aware of this truth will they truly understand what it means to be one in the Lord, and only then will they experience the feeling: “I am my beloved’s, and my beloved is mine” (6:3).

The sexual instinct in humans is very strong and serves not only the purpose of procreation but also the enjoyment of fulfillment that comes only from the love between husband and wife. Animals have a sexual urge that is seasonal, primarily when the female is most fertile, but humans have a sexual urge that needs to be fulfilled almost every week. Each week is a time cycle in which human life needs to be renewed in physical health through rest from labor on the Sabbath; renewed in spiritual strength through fellowship and worship of God together on the Sabbath; and refreshed in the marital relationship through intimacy.

In marriage, both the husband and wife must always be ready to invite and respond to each other’s sexual needs. In this way, the intimate bond of marital love remains strong over time, and both partners avoid falling into fornication.

“Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.” (1 Corinthians 7:2-3)

Shulamite realizes that Solomon’s desire is for her. This is the desire to have someone like himself to be his companion, to help him in his work, and to fill the emotional void present in man since the beginning of creation (Genesis 2:20). It is also the desire to satisfy sexual needs, something God has instilled in every man to naturally motivate them to carry on the lineage.

A man’s desire, whether for companionship or sexual fulfillment, should be directed only toward his wife. If directed toward anyone else, it becomes a wrongdoing against his wife and a sin against God, as it is considered adultery. Adultery is not limited to physical sexual relations but also includes the desire for companionship with someone other than one’s spouse. Before we are married, we may have a closest friend, known as a confidant or soulmate, someone who understands our heart and knows us well, like the friendship between David and Jonathan (1 Samuel 18:1-4). However, after marriage, our husband or wife must become our closest friend, because husband and wife have become one.

God is jealous when we direct our hearts toward anyone or anything more than toward Him; and He calls this spiritual adultery. Similarly, a husband or wife will be jealous if we direct our hearts toward anyone or anything other than them. Of course, both husband and wife should place God above all in their lives. No one will be jealous of their spouse when their spouse places God above all and always directs their heart toward Him.

Verse (1) can be paraphrased as follows: Shulamite’s declaration, “I belong to my beloved. I belong only to him. His desire is toward me because I am his only partner and lover.”

Spiritual lesson: Just as a husband and wife become one with each other, the Church is also one with Christ. In fact, the Bible refers to the Church as the body of Christ.

“Which is His body, the fulness of Him that filleth all in all.” (Ephisians 1:23)

“Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the Church.” (Colossians1:24)

Through the unity in the lives of husband and wife, we can somewhat grasp the spiritual meaning of the Church being one with Christ. We need to recognize that each of our bodies belongs to God; we no longer have the right to use our bodies for our own purposes but must allow our bodies to be used according to God’s holy will:

“What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1 Corinthians 6:19-20).

“I beseech you therefore, brethren, by the mercies of *God, that ye present your bodies a living sacrifice, holy, acceptable unto *God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of *God.” (Romans 12:1-2)

Each of our lives must be lived for the Lord, and we must die for the Lord:

“For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.” (Romans 14:7-8)

Sadly, many people who profess to be God’s children and claim to belong to His Church live only for themselves, according to their own feelings, for their own pride and misguided self-esteem, or for worldly desires and things of the world.

Let us live in such a way that Christ is satisfied with His desire in each of our lives, because we belong to Him.

(2) Shulamite: Come, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

Shulamite invites Solomon to join her in exploring the countryside, traveling across the fields, and spending the night in the village. Shulamite proposes the following plan:

Early in the morning, Solomon and Shulamite will wake up together, leave the palace, stroll through the fields, and visit the vineyards. In one of the vineyards, they will enjoy each other’s company in the natural beauty of spring, on the green grass, amid the fragrant aroma of love apples. Shulamite has instructed her servants to prepare delicious fruits, both fresh and dried, and place them at the garden gates for Solomon to enjoy.

The phrase “Come, my beloved, let us go forth into the field; let us lodge in the villages.” outlines the general plan for their excursion.

“Come”: Come with me! Let us be together!

“My beloved”: O the man I love and who loves me.

“Let us go forth into the field”: Let us walk together through the green, lush fields.

“Let us lodge in the villages”: Let us spend the night in the villages.

The phrase, “Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.” outlines the detailed plan of their excursion.

“Let us get up early”: Rise early in the palace.

“To the vineyards”: Solomon’s vineyards in the countryside, where Shulamite had likely helped her brothers in their care and perhaps where Solomon first met Shulamite. Along the way, they will walk through the lush, green meadows of spring.

“Let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth.” Solomon and Shulamite met and fell in love during a spring when the vineyards were budding new leaves, the grapevines were in bloom, and the pomegranates were flowering (6:11-12). The following spring, they visited the vineyards before their wedding (2:7-17). Now, perhaps in the third spring of their relationship, they visit the vineyards again. Their love remains as fresh as spring.

“There will I give thee my loves”: possibly in the vineyard where Solomon and Shulamite first met. They will share their love on the soft, green grass amidst the beautiful natural setting of the vineyard.

“The mandrakes give a smell”: The term “mandrakes” in the original Hebrew is “duwday” (H1736), meaning “apples of love.” Love apples refer to the fruit of a type of herb with a tuber shaped like a human form, similar to ginseng, found growing wild in the fields of Canaan. The plant has large, broad, dark green leaves, purple flowers, orange-yellow fruit, and a fragrant aroma. There are varieties that flower and fruit in spring (mandragora vernalis) and others in autumn (mandragora autumnalis). Historically, the leaves, fruit, and tuber of the mandrake have been used in medicine as a sedative, analgesic, and anesthetic. The fruit and tuber are believed to have aphrodisiac qualities and enhance fertility.”

Illustration: Leaves and flowers of the mandrake plant

Illustration: Fruit of the mandrake plant

Illustration: Tuber of the mandrake plant

In the Bible, the mandrake is first mentioned in Genesis 30:14-17, in the story where Rachel gives her husband to Leah in exchange for some mandrakes. Perhaps Rachel, who was barren, believed in the traditional belief that mandrakes had fertility-enhancing properties and wanted to use them as a remedy for her infertility. However, Genesis 30:22-23 clearly states that Rachel conceived because God remembered her, heard her prayer, and opened her womb.
The mandrake is mentioned a second and final time in the Bible in Song of Songs 7:13, which we are studying.

Illustration: Ripe fruit of the mandrake plant

It is very likely that Shulamite’s song implies that the fragrance of the mandrakes will enhance the intimacy between Solomon and her.

“And at our gates”: the entrances of the vineyards. Now, Solomon’s vineyards are also Shulamite’s vineyards.

“Are all manner of pleasant fruits, new and old”: various kinds of fragrant and tasty fruits have been prepared, from dried fruits to fresh ones.

“Which I have laid up for thee, O my beloved”: Shulamite has instructed her servants to prepare the types of fruit that she knows Solomon likes.

One key point in Shulamite’s song that we need to pay attention to is that she says, “there will I give thee my loves” (7:12). This indicates that Shulamite is proactive in expressing intimacy with her husband. The mistaken belief in some Eastern cultures is that women should not be proactive in expressing intimacy but should only play a passive role. However, marital love is mutual, and so is the expression of intimacy between husband and wife. Sometimes the husband may be proactive in intimacy, and sometimes the wife may be. The Bible in 1 Corinthians 7:5 teaches that “defraud ye not one the other,” implying that there are times when the husband expresses a desire for intimacy with his wife, and conversely, times when the wife expresses a desire for intimacy with her husband.

There is nothing wrong with a wife being proactive in intimacy, expressing her desire to be intimate with her husband. There is nothing wrong with a wife embracing her husband, kissing him, and caressing his body to spark sexual interest. A wife’s proactivity in intimacy makes the husband feel loved and eager to unite with her. The wife’s proactive approach, combined with her positive response, helps both husband and wife achieve the highest level of pleasure.

Additionally, the phrase “all manner of pleasant fruits, new and old” also implies new and old forms of intimacy. We will delve into the detailed meaning of this phrase in the final lesson on the book The Song of Songs.

Marital life requires moments of relaxation together. An outing or a trip to enjoy nature together, setting aside life’s busyness, helps keep love fresh. Even couples with children need to arrange time and work so that they can regularly have at least one day and night alone, without the children. Many parents, out of love for their children, are reluctant to leave them overnight, but having private time for the couple, free from the children, benefits the family. Such times of love and intimacy refresh both partners, making them more effective in their work and better at caring for their children.

Verse (2) can be paraphrased as follows: Shulamite invites Solomon, “My beloved, please come to me! We will go out of the city, cross the fields, and spend the night in a rustic village. We will rise early, go to our vineyards, and see if the vines are budding, the grapevines are blossoming, and the pomegranates are in bloom! There, you and I will share intimate moments on the green spring grass, amidst the fragrant air of love apples. And at our gates, I have prepared all kinds of delicious fruits for you, both old and new. My beloved, I have personally selected and reserved these fruits for you!”

Spiritual Lesson: God’s people need private moments with Him in communion and conversation. God’s people need to actively approach God with intimacy. They need to understand what God desires of them and be willing to do what pleases Him. The lives of God’s people should always produce new results, continually radiate the fragrance of love and obedience to God, and offer both old and new good deeds to Him.

(3) Shulamite: O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me.

In the customs of Middle Eastern cultures, siblings can kiss each other in public, but married couples are not allowed to kiss in public. The kiss of a married couple is considered to have a sexual connotation, and such expressions of sexuality must occur in private. Shulamite deeply loves Solomon and wishes to kiss her husband even in public places, but due to customs, she must restrain herself from doing so.

Shulamite mentions to Solomon their visit to her mother’s house, where they will spend the night. She knows that her mother will remind her of the ways to express intimacy with her husband. Later, Solomon and Shulamite will express their intimacy with each other. We will return to the meaning of the phrase “I would cause thee to drink of spiced wine of the juice of my pomegranate” in the final lesson on the Song of Songs.

Verse (3) can be paraphrased as follows: If you were my brother, one who nursed at the same mother as I did, then I would freely kiss you on the road without fear of being despised by others. In the evening, I would bring you to my mother’s house. She will remind me to offer you the sweet wine of love, which comes from the pomegranate fruit of mine. Then, your left hand would be under my head, while your right hand would embrace and caress me.

(4) Shulamite: I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

This is the third time Shulamite has given this advice. The first time (2:7) was when she was betrothed to Solomon and may have been responding to the encouragements from queens and concubines to make love to Solomon. According to Israeli customs, betrothed couples were not allowed to have sexual relations until after the wedding.

The second time (3:5) was after she shared a dream with the queens and concubines before her wedding. In the dream, she had lost her husband and was searching for him. Perhaps the queens and concubines were encouraging her to make love to Solomon as a way to bind him to her.

In reality, the queens and concubines aimed to incite Shulamite to commit adultery so they could slander her, as they were envious of her.

The third instance may have occurred after Shulamite invited Solomon to go sightseeing and spend the night at her mother’s house. At this point, Shulamite may have turned to the queens and concubines to show them that, when the time is right, love will lead to a wonderful intimacy in married life. Everything has its proper time.

Verse (4) can be paraphrased as follows: Shulamite’s words to the queens and concubines: “Esteem love highly. Everything has its proper time. When the time is right, love will lead to a wonderful intimacy in married life.”

To conclude our exploration of Song of Songs 7:10-8:4, here is a summary of our interpretation:

I belong to my beloved. I am only for him. His desire is for me, for I am his only partner and lover.

My beloved, come to me! Let us go out to the countryside, cross the fields, and spend the night in a rural village. We will rise early and visit our vineyards. Let us see if the vines are in bloom, if the grapes have budded, and if the pomegranates are in flower! There, you and I will be intimate with each other on the green spring grass, amidst the fragrant air of love apples. And at our gates, I have had all kinds of delicious fruits prepared for you, both fresh and dried. My beloved, I have selected these fruits myself for you!

If you were my brother, nursed at my mother’s breast, I would freely kiss you in public without fear of scorn. In the evening, I will bring you to my mother’s house. She will remind me to offer you the sweet wine of love, the nectar from the pomegranate fruit. Then, your left hand will be under my head, and your right hand will embrace and caress me.

Sisters, value love. Everything has its appointed time. When the right time comes, love will lead to wonderful intimacy in married life.

And here is the poem:

In Love’s Time and Place

I am my beloved’s, cherished and true,
His desire for me will ever renew.
To the countryside, my love, let us flee,
Cross fields and villages, just you and me.

At dawn we’ll rise, to vineyards we’ll stray,
To see if the vines are blooming today.
Pomegranates in flower, a sight to behold,
On green spring grass, our love will unfold.

Amidst fragrant air and sweet apples’ scent,
At our gates, fruits await, a treat well-spent.
Fresh and dried, with care they’re prepared,
For you, my beloved, this bounty I’ve shared.

If you were my brother, nursed at our mother’s side,
I’d kiss you freely, with no shame to hide.
To mother’s house in the evening’s embrace,
She’ll remind me of love’s sweet wine and grace.

Nectar of pomegranate, a divine drink,
Your left hand beneath, your right arm in sync.
Sisters, heed this: love has its time,
When right, it leads to intimacy sublime.

May the Holy Spirit guide us to understand the spiritual meaning of the oneness between husband and wife, through which we can also grasp the spiritual significance of the Church’s oneness with Christ. And may we come to rejoice in the love that Christ has for the Church. Amen!

Timothy Christian Huynh
Priscilla Christian Huynh
11/10/2018

Note:

About Using “*God” and “holy spirit”

Wherever the Hebrew, Aramaic, and Greek texts of the Bible uses a definite article with a noun to denote GOD, we translate it into English as *God or “the God” to refer to God the Father. We understand that “God,” without a definite article, was used as a collective noun for all and any of the three Persons of the Godhead. And “God,” with a definite article, was used to refer to God the Father.

In the Greek manuscripts of the New Testament, the term “holy spirit” (πνευματι αγιω) without the definite article “the” (το) is used to denote the power of God, which is given by God the Holy Spirit. “The Holy Spirit” (το πνευματι το αγιω) is God, and “holy spirit” (πνευματι αγιω) is the power that comes from God.