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As we return to the narrative of the Song of Songs, we find that there is another dramatic change in the way the Divine Lover deals with his beloved. Again the Lord is calling her into a new experience, but it is an entirely different call from the last time.
I slept but my heart was awake. Listen! My lover is knocking:
"Open to me, my sister, my darling, my dove, my flawless one.
My head is drenched with dew, my hair with the dampness of the night." (Song 5:2)
This section opens with an apparent separation between the lover and his beloved. He is outside the door knocking and asking for entry. This does not mean that there has been any strain in their relationship or that the beloved had done anything to cause grievance. On the contrary, they had been enjoying the most intimate and mutually satisfying fellowship since the time that the beloved came out from behind her wall (Song 3:6).
The Lord here is asking for admission to a new area of her life. This has not been asked of her before, and it is quite possible that up to this point she has only been vaguely aware what would be demanded of her.
The Lord approaches her with his head "drenched with dew" and his hair with the "dampness of the night." This is a reference to his experience in the Garden of Gethsemane where he prepared himself for and finally committed himself to the ultimate sacrifice as the Lamb of God who takes away the sin of the world (Matt. 26:36-46).
It is apparent that the Lord is calling her to the "fellowship of his sufferings" joining him who "despised the shame" and made himself of no reputation so that he could fulfil the will of his heavenly Father upon earth.
I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead. (Phil. 3:10-11)
We can never forget the joy which filled the apostles’ hearts after they had been admonished by the Sanhedrin and flogged for speaking in the name of Jesus.
The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. (Acts 5:41)
Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church. (Col. 1:24)
In this extraordinary passage of Scripture, Paul is suggesting that somehow the sufferings of Christ are not complete until we have shared in those sufferings. This in no way implies, of course, that there was anything lacking in the redemptive work of Christ upon the Cross. Rather it means that Jesus has ordained that the preaching of the Gospel would be accompanied by constant conflict in both spiritual and earthly realms. In this way he has given to his people the indescribable privilege of sharing in his sufferings.
...if we endure, we will also reign with him. (2 Tim. 2:12)
Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. (1 Pet. 4:12-13)
While this approach may come as a surprise to her, it is clear from her response that she immediately understands the meaning of the call and the implications that it will have upon her life. Her initial response, although fleeting this time, is to hesitate.
I have taken off my robe - must I put it on again?
I have washed my feet - must I soil them again? (Song 5:3)
The imagery she uses here is that of a journey along the dusty roads of Palestine. Having reached her destination she would have taken off her cloak and with it the dirt, dust and grime accumulated during the journey. Also those providing her hospitality would wash her feet, again removing the dust of the earth that had attached itself to her during the journey.
She is referring, of course, to the spiritual journey she has been undertaking from immaturity to a considerable degree of spiritual maturity. Having reached a place of rest along the way she has, in removing her cloak and having her feet washed, divested herself of a lot of the influences and attitudes of this world which attached themselves to and thus contaminated her life and character.
Her reaction here implies that, in some way, she is being asked to take the stigma of these things upon her. She now has a well developed and deserved reputation for uprightness and spirituality. She is now being asked to have that reputation unjustly challenged and maligned. In other words, she is going to be identified, at least in the minds of some, with the corruption of this world of which she has just rid herself.
We can safely assume that she is not concerned for herself. Long ago she has ceased to rely upon the praise and approval of man. Rather it is her role as a representative of Christ upon the earth that she feels is at risk, and that malignant attacks on her integrity and sincerity will reflect upon her testimony to his grace.
But this is how God, in his infinite wisdom, has ordained that his purpose is to be carried forward. It is Jesus himself who is our example. In the Garden of Gethsemane, as he faced the Cross, Jesus prayed:
… "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will." (Matt. 26:39)
We are, at this distance, and knowing its ultimate purpose, inclined to idealise the Cross and the events surrounding it. However, we should never lose sight of the fact that Jesus died the death of a common criminal, sharing the fate of many thieves, murderers and the like of the time. While many knew of his absolute innocence and his perfect righteousness before God, this distinction would have been lost on the general populace.
He was despised and rejected by men, a man of sorrows, and familiar with suffering.
Like one from whom men hide their faces he was despised, and we esteemed him not. (Isa. 53:3)
It was by treading this path of rejection and shame that Jesus attained to the highest glory.
And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross!
Therefore God exalted him to the highest place and gave him the name that is above every name,
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
end every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:8-11)
There is no doubt that the beloved would know of these things in theory but now, as she is confronted with the stark reality of what this actually means in practice, it is another matter altogether. Her response, however fleeting, is to hesitate and question this new call.
My lover thrust his hand through the latch-opening; my heart began to pound for him. (Song 5:4)
The Lord does not answer her expressions of concern directly, but responds by making as though to open the door himself, by "thrusting his hand through the latch-opening."
The image presented here is, perhaps, more of a "back-gate" in which a small opening has been cut giving someone on the outside the ability to reach through, turn the latch, open the gate and thus gain entry. This would suggest the softness and yieldedness of the beloved’s heart towards the Lord and her sensitivity to the promptings and directions of the Holy Spirit. She has consciously, and with great joy, given the Lord full and complete access to all areas of her heart and life.
However, even now the Lord does not actually open the gate. He ordains that the final arbiter in all matters such as these, is her own will. He will never violate the God-given sovereignty of her free-will. Although he directs, urges and, at times, disciplines, the final answer is always in her own hands.
I arose to open for my lover, and my hands dripped with myrrh,
my fingers with flowing myrrh, on the handles of the lock. (Song 5:5)
Now understanding the urgency of the Lord’s request for entry, the beloved hastens to open the door. The questions have been quickly resolved in her mind and her heart pounds in anticipation that there are yet new levels of this relationship that are about to open to her.
Myrrh was associated with Jesus at his birth (Matt. 2:11) and at his burial (John 19:39). It was a gum resin used in perfumery and incense and is generally understood to be representative of the sufferings of Christ. That a fragrant ingredient of perfumes and incense should be associated with intense suffering and apparent humiliation is a divine paradox that can only be resolved at Calvary.
The sacrifices and offerings made to Jehovah under the Old Covenant were said to produce "an aroma pleasing to the Lord" (Lev. 1:9; 1:13; 1:17; 2:2; 2:9; 2:12; 3:5; 3:16; et al). However, that may not have been our reaction. It is quite likely that we may have found the odour, emanating from what was essentially a slaughter yard, with hundreds of animals having their throats cut and their blood poured out over the altar and over the ground, somewhat offensive. In fact the whole scene, with its continuous line of animals and birds, both large and small, waiting to be butchered, may, to the outside observer, have appeared repulsive.
In like manner, the death of Jesus on the cross was not something that is at all attractive to the natural eye. The disciples were shattered by it and his enemies gloated over his humiliation, shame and apparent defeat. And yet to God the sacrifice of Jesus bore a sweet and pleasing aroma.
...just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. (Eph. 5:2)
Now the hands and fingers of the beloved are dripping and flowing with myrrh as she hastens to open the door. Her reservations have evaporated and she is overflowing in her desire to share in the fellowship of the sufferings of Christ.
I opened for my lover, but my lover had left; he was gone. My heart sank at his departure. (Song 5:6)
She now opens the door to her divine Lover only to find, to her great despair, that he has withdrawn himself. She looks but cannot find him. She calls but there is no response.
For the second time in this narrative we find that, in order to draw his beloved further into his eternal purpose, the Lord has withdrawn from her the emotional sense of his presence. Even more than before, the assurance of his presence is fundamental to her well-being, and she is devastated.
Once again it should be emphasised that this separation is only at the level of her emotions and her consciousness. The Lord’s care and protection never leaves her and he is still guiding her and overseeing the growth and development of her life. It is just that it doesn’t feel that way.
It is important to note the differences in the Lord’s response here, compared with the time when he was drawing her out from behind her wall (Song 2:8-3:1). In that case he did not withdraw himself until after he had encouraged and pleaded with her to follow him. Here it is only momentary hesitation, but as she is far more mature now, the Lord is expecting more from her.
But even more than this, she is now experiencing the way of the Cross. She is beginning to understand something of the agony of Jesus as he hung on that Cross and cried out:
"Eloi, Eloi, lama sabachthani?" - which means, "My God, my God, why have you forsaken me?" (Matt. 27:46)
Out of this apparent defeat will come the greatest of victories.
The watchmen found me as they made their rounds in the city.
They beat me, they bruised me; they took away my cloak, those watchmen of the walls! (Song 5:7)
The response of the church leaders (the watchmen) when they discover her in this state of bewilderment and despair is astonishing to say the least. Instead of offering comfort, assurance and guidance, as we would expect, they beat her until she is bruised and take away the covering she has to shield herself from public gaze. In other words she is subjected to verbal (in some places and ages, physical) abuse and is openly humiliated. All this by those whose divinely ordained responsibility is to protect and care for the citizens of the city.
There are two possible reasons for this and, indeed, there may well be truth in both.
Firstly, because of their own spiritual immaturity, these watchmen have no comprehension of what this beloved Christian is being drawn into, that is sharing in Christ’s sufferings. Still loving and seeking after the approval of men and of the world system, they see the false accusations and the impugning of her character as something that is shameful and that will damage the church in general and themselves in particular. Perhaps they have ecclesiastical positions and structures to protect.
The Apostle Paul knew a great deal about this.
For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men. We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honoured, we are dishonoured! To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world. (1 Cor. 4:9-13)
Secondly, these watchmen may be finding it hard to accept that this Christian of such acknowledged spiritual maturity and uprightness of character should now be so maligned and apparently forsaken by God. Not understanding the dealings of God, they perhaps wonder if their previous assessment has been misplaced and that they have someone here that needed their rebuke. They may feel let down by this turn of events.
But this again is the way of the Cross. It was Jesus himself who experienced the utter rejection of the religious leaders of the day. It was those whose duty it was to care for the people of God and to bring them to this one who was their Jehovah God, who caused him to be beaten, bruised and crucified.
He was in the world, and though the world was made through him, the world did not recognise him. He came to that which was his own, but his own did not receive him. (John 1:10-11)
O daughters of Jerusalem, I charge you - if you find my lover,
what will you tell him? Tell him I am faint with love. (Song 5:8)
Having found the response of the watchmen to be somewhat less than satisfactory, the beloved now turns to the Christians around her, and expresses her intense longing for the intimate fellowship with her divine Lover that is being denied her at the present time. She requests help from them despite the fact that that they clearly have not reached her level of spiritual maturity and insight. Strangely enough, their answer, perhaps unwittingly, provides the key to her dilemma.
How is your beloved better than others, most beautiful of women?
How is your beloved better than others, that you charge us so? (Song 5:9)
These Christian’s are a little bemused by the beloved’s request and her distress. They have been used to looking up to this mature Christian, whom they refer to as the "most beautiful of women" and drawing upon her for their own inspiration and faith. Her confusion and the intensity of her longing surprises them.
Their response is to ask her genuinely, and not at all in a sarcastic manner, why her relationship with the Lord is so important to her. In their immaturity they are still finding satisfaction and strength from other sources, while she has none. To them, their relationship with the Lord is merely an essential part of their lives. To her, Jesus is life itself.
They thus ask her to describe her divine Lover. In so doing, they seek to understand her abandonment to her relationship with him. In the next passage (Song 5:10 to 5:16) the beloved gives, in the most beautiful spiritual and poetic language, an inspired description of the innermost character and nature of the Son of God himself.
There is a distinct change from her previous descriptions of the Lord (Song 1:12 to 2:9). In the twelve verses attributed to the beloved in that passage she uses a personal pronoun (I, me, my, our) twenty-two times. In this passage of seven verses, only the personal pronoun "my" is used and that only three times.
This can be explained by the significant spiritual growth which had taken place in the period between these two utterances. The first passage is, to a large extent, a description of her reaction to an awakening awareness of the presence of the Lord within her being and is thus essentially self-centred. It is her ecstatic joy she is expressing rather than giving us a clear picture of her lover.
Here, however, she, or rather the Holy Spirit through her, provides a clear picture of the character of Christ, unfiltered by her own needs or even her emotions. The person of Jesus Christ is now firmly established at the centre of her being and her own self and her own need have largely faded from view.
Her description can only be understood in terms of poetic and Scriptural imagery, and we will attempt, by the grace of God, to plumb some if its depths here.
My lover is radiant and ruddy,... (Song 5:10)
He is first described as "radiant and ruddy" which terms are usually applied to the facial expression of a person to indicate an inner vibrant life and robust health. Here, of course, it is referring to the spirit and soul of Jesus in which there is no blemish or sickness, and which are forever full of youthful life and energy.
We are so used to living in a world tainted by spiritual death and sin that we accept the imperfections and contradictions which exist in all around us and in ourselves. It is really very hard for us to imagine a human being in whom there is no imperfection and no shadow of sin. To be in the presence of such a one may be an experience of utter joy or of utter terror (Ps. 16:11; Rev. 1:17).
We are accustomed to having to deal with people whose motives may be called into question and in whom we are unwilling to place our unquestioning trust. Even the best and most trusted among us fail at times. And yet here is one on whose word we can entrust our entire life, our very being.
In reality, of course, we simply can’t imagine such a one as this. It is only understood as the utter perfection of his life is revealed to us by the Holy Spirit. And such is the life of the one with whom we are called into fellowship and union of the closest kind.
Her faith has grown exceedingly, but it has not grown in a vacuum. The growth of her faith has been brought about by a deepening revelation and spiritual understanding of the utter perfection and the complete integrity of the one with whom she has to do. To completely and utterly entrust her life to such a one no longer creates any difficulties for her whatsoever.
outstanding among ten thousand. (Song 5:10)
There is, in the world, a great deal of competition for our allegiance and commitment. Many secular and religious organisations and institutions offer themselves, and from our association with such we can draw considerable strength and a sense of security. We can also look to philosophies, belief systems, public figures and those in leadership to provide us with a sense of purpose, direction and inspiration.
But this beloved one, although being involved, perhaps heavily involved, with some of those institutions and organisations has no need of the life or the strength which comes from association with them. She rightly understands that despite the good purpose some of them might serve in the world, they are fundamentally flawed, being part of a world system corrupted by sin and which will ultimately be destroyed.
On these she has no need to depend for her spiritual sustenance for she now sees her divine Lover as the one who is the source of all life, the author and perfecter of her faith and her great redeemer who is day by day transforming her into his own image.
Let us fix our eyes on Jesus, the author and perfecter of our faith,... (Heb. 12:2)
His claims to her allegiance and commitment are so far ahead of all others as to defy all comparison.
It should be emphasised that her commitment is not to any organisation that may bear his name, but to the person of Jesus Christ himself, whom she now knows so well.
Her previous dependency upon the systems of this world has been profound and subtle and has formed part of her sub-conscious defense system. These were part of her "wall" and in bringing her out from behind that wall the Holy Spirit has, in a variety of ways, broken her psychological dependence upon these things and taught her to find all that she needs in Jesus himself.
What enraged the religious leaders of the day was the fact that the disciples in the early church had no need of the ecclesiastical structures which these leaders oversaw and which provided for them such a base of power and influence. They sought constantly to make their followers psychologically dependent upon those structures and thus upon themselves.
Now they had to deal with a movement which was highly successful and growing rapidly in numbers and influence, but was drawing its life, energy and strength from a different source altogether. It was marching to the beat of another drum which they couldn’t hear, let alone control.
There were thus no "hooks" by which they could engage these people and bring them into line. They excommunicated them but they just went elsewhere to hold their meetings. They had them flogged, thrown into gaol and murdered but this just seemed to cause their influence to spread.
The reason for this is so simple and yet so profound. These people knew Jesus and in knowing him needed no other. He is the one to whom we can commit all we have and are and from whom we can draw all we need.
His head is purest gold; (Song 5:11)
She now describes the head. The attitude and adornment of the head says much about the state of the inner life. A bowed head may well indicate feelings of subjection and defeat. A head held high indicates confidence, faith and victory.
But you are a shield around me, O LORD; you bestow glory on me and lift up my head. (Ps. 3:3)
His head is gold, indicating his divinity. He is God and as such reigns supreme. She sees in her Lord the one who has a name that is above every name, the name before which every knee shall ultimately bow. There is no limit to his authority. Nor is there any challenge to that authority. The victory has been won eternally and his head is held high in everlasting victory.
But she describes his head as "purest gold," signifying that the gold has been through the refiner’s fire.
In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. (Heb. 2:10)
This one with whom she has such an intimate love relationship is the one who stands astride the universe having won victory over sin and spiritual death for all mankind. She walks with him in his victory.
his hair is wavy and black as a raven. (Song 5:11)
Hair is used, in the Bible, to symbolise dedication. Its description as "wavy and black as a raven" speaks of youthfulness and vigour, and the fact that she sees in the character of Jesus a never-flagging dedication to the will of his Father and a devotion to the task of bringing the fullness of his redemptive work to each one of God’s children.
Again we are so accustomed to observing enterprises started with great enthusiasm only to see interest wane as difficulties arise or time drags on. But in Jesus she sees one who with infinite love, patience, tenderness and care, ceaselessly and tirelessly works to build his own life and nature into the lives of the children of God.
...being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. (Phil. 1:6)
On this we may utterly rely.
His eyes are like doves by the water streams,
washed in milk, mounted like jewels. (Song 5:12)
The eyes are, as it is said, "windows to the soul" through which we can gain understanding of the inner thoughts and intents of the heart. The dove is used as a symbol of the Holy Spirit and of purity of motive.
I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. (Matt. 10:16)
The beloved sees in Christ one who is totally devoid of deceitfulness or hidden motives. His word, which is symbolised by the streams of water, means exactly what it says and says exactly what it means.
Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. (James 1:17)
Once again this measure of purity is so far beyond our normal experience. We are so used to trying to read between the lines and to understand real intentions from what is not said. Thus, sub-consciously we have a tendency to hold back from a place of unreserved confidence in the absolute integrity of his word. It is only by the revelation of the Holy Spirit that we can see Jesus as he really is. When we do, our heart is utterly at rest within us.
His eyes are also said to be "washed in milk." Milk refers to the Word of God which is provided to infants in Christ, that is, the spiritually immature.
Like new-born babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good. (1 Pet. 2:2-3)
In the closeness of her relationship with him, she sees in his eyes the care and tenderness that he has for those who, because of their lack of understanding, are not yet able to respond to his love and to enter into a satisfactory relationship with him. His instruction to Peter was, "Feed my lambs" (John 21:15). The beloved sees in Jesus an overwhelming compassion for those who, for whatever reason, are finding the way difficult and are, perhaps, falling by the wayside.
Because he himself suffered when he was tempted, he is able to help those who are being tempted. (Heb. 2:18)
A bruised reed he will not break, and a smouldering wick he will not snuff out,... (Matt. 12:20)
In the times in her own life, when she despaired of her own immaturity, she has been strengthened by the "spiritual milk" that is, without the slightest sense of impatience, so lovingly provided for her by her divine Lover.
She also describes his eyes as being "mounted like jewels." Jewels have two distinct characteristics, namely their beauty and their rarity. From these characteristics, they derive their value.
It is the way they disperse light that gives them their beauty. Wonderful iridescent colouring is a characteristic of many jewels from the rich violet of the amethyst to all the colours of the rainbow as displayed by the diamond. Here we have beauty which can be admired for its own sake.
In catching a glimpse of the inner life of Jesus, she sees something of breathtaking beauty which can be loved, admired and worshipped simply for itself. There are none of the flaws or impurities with which we are so familiar. There are no shadows or hidden corners, just radiant transparency dispersing the very light of God, in all its varying forms into the lives of men and women.
The beloved rightly rejoices in the practical outworking of the indwelling life of Christ as he carries out his redeeming work within her. Here, however, she is, as it were, standing back for a moment and admiring something of incomparable beauty simply because it demands her awe and worship.
His cheeks are like beds of spice yielding perfume. (Song 5:13)
Well formed cheeks are something that give beauty to the one who possesses them. A gaunt face with sunken cheeks is not something generally considered to be beautiful. However, when mentioned in the Bible the reference is, frequently, to attack, humiliation or injury. Some examples are as follows.
Men open their mouths to jeer at me, they strike my cheek in scorn and unite together against me. (Job 16:10)
Marshall your troops, O city of troops, for a siege is laid against us.
They will strike Israel’s ruler on the cheek with a rod. (Mic. 5:1)
If someone strikes you on one cheek, turn to him the other also.... (Luke 6:29)
Thus a characteristic of delicate beauty is also a mark of vulnerability. Of the Lord himself it was prophesied:
I offered my back to those who beat me, my cheeks to those who pulled out my beard;
I did not hide my face from mocking and spitting. (Isa. 50:6)
Thus, in willingly offering himself as a sacrifice for our sin and making himself vulnerable to the humiliation and degradation of the Cross, Jesus has released a "spiritual fragrance" into the world that touches men and women everywhere and attracts them to himself. "His cheeks are like a bed of spice yielding perfume."
Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. (Eph. 5:1-2)
It is this spiritual fragrance that first of all caught the attention of the beloved and drew her into a new love relationship with her Lord. It is this fragrance that is drawing her along the way.
His lips are like lilies dripping with myrrh. (Song 5:13)
"Lips" in Scripture refer not only to the words that are spoken, but also to the intent of those words and the effect they have upon others.
"Their throats are open graves; their tongues practice deceit."
"The poison of vipers is on their lips." (Rom. 3:13)
The lips of the righteous nourish many,... (Prov. 10:21)
The lips are, at times, personified appearing to have a life of their own.
My mouth speaks what is true, for my lips detest wickedness. (Prov. 8:7)
Here the lips are seen to stand guard over what the mouth and tongue are uttering, being the final arbiter on what is said.
The beloved tells us that Jesus’ lips are like lilies. Lilies speak to us of the beauty of adornment.
"And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. (Matt. 6:28-29)
Thus the beloved one sees every word uttered by her Lover as an adornment to his character. She sees them also as "dripping with myrrh" which has to do with the fragrance associated with Calvary. In other words, she is saying that his words are not only a perfect and beautiful adornment but they are the means by which the spiritual fragrance of his death and resurrection are spread abroad.
Once again, such perfection and beauty of words is something that is impossible for our natural mind to understand. But the Holy Spirit has given her a clear understanding of this aspect of the character of Christ, and she experiences now an effortless trust in his Word.
His arms are rods of gold set with chrysolite. (Song 5:14)
She now speaks of the overwhelming strength and power of the one who is her guide and protector. The arm is used as a symbol of strength, that is the ability to achieve difficult objectives and to overcome powerful enemies.
"Therefore, say to the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment.’ " (Ex. 6:6)
He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. (Luke 1:51)
The strength and power of the Son of God know no limits. He is God and has the highest seat of authority and greatest name in the universe. His arms are described as "rods of gold" indicating this supreme authority and his divinity. She sees him as the one rising from the dead and putting to flight all the powers of spiritual death and darkness.
He forgave us all our sins, having cancelled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. (Col. 2:14-15)
But in all this she sees something more, for it is the supreme moral strength of his character that she is describing here. These are the jewels (chrysolite) with which the gold is set.
For we do not have a high priest who is unable to sympathise with our weaknesses, but we have one who has been tempted in every way, just as we are - yet was without sin. (Heb. 4:15)
His body is like polished ivory decorated with sapphires. (Song 5:14)
The Hebrew word used for "body" here is translated as "belly" in several other versions, including the KJV. The same word is translated as "heart," "bowels" and "anguish" elsewhere in the NIV. Thus the beloved is here describing the emotional basis of her divine Lover’s being, the seat of his emotions.
Ivory is something of beauty, strength, durability and value, just as are jewels and gemstones. However, ivory is distinguished by the fact that its production is accompanied by suffering and death, indeed the slaughter of the majestic mammals who originally bore it.
Thus the beloved, having been given an insight into the emotional life of her divine Lord, sees something of exquisite beauty and purity.
You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. (Heb. 1:9)
Yet she sees behind this the pain and anguish of soul that Jesus experienced on the cross, and that tore at every fibre of his being.
Many bulls surround me; strong bulls of Bashan encircle me.
Roaring lions tearing their prey open their mouths wide against me.
I am poured out like water, and all my bones are out of joint.
My heart has turned to wax; it has melted away within me.
My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.
Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and feet.
I can count all my bones; people stare and gloat over me.
They divide my garments among them and cast lots for my clothing. (Ps. 22:12-18)
But she appreciates now that this suffering, which was of such magnitude as to be beyond our ability to comprehend, only served to produce an emotional life of even greater beauty and to fully prove its strength and durability. At this she stands in awe.
To us as human beings, who are used to suffering the often hidden emotional scars of events long gone and forgotten, this is something of wonder and an infinite well of hope. There is a human being in this universe who, having borne the sin and torment of all mankind on the cross, remains unsullied by hidden fears and resentments, feelings of guilt or weakness and whose decisions, thoughts and actions are not, nor ever have been, coloured by tormented emotions. And he is our Saviour, our Lover, our companion and our guide.
His legs are pillars of marble set on bases of pure gold. (Song 5:15)
Our legs (literally "thighs") give us the ability to stand firm and to resist attacks and the pressures to make us compromise or back away from our principles or our proper objectives. Pillars of marble are structures not only of beauty but of great strength and endurance. Examples of such from the ancient world have withstood the ravages of the elements and of time over hundreds, indeed thousands of years.
The pillars here are set on bases (sockets) of pure gold, which mean that they rest upon the foundation of the divinity of Christ. This is in contrast to the image that Daniel saw (Dan. 2:31-33) which depicted worldly kingdoms of great strength and power but which had feet of clay (in fact, part iron and part clay), this element of clay bringing them all to an untimely end.
Not so the Kingdom of Christ.
But about the Son he says,
"Your throne, O God, will last for ever and ever, and righteousness will be the sceptre of your kingdom." (Heb. 1:8)
This is the one to whom she has committed herself both for time and for eternity. She knows that the foundation of her commitment is forever secure.
His appearance is like Lebanon, choice as its cedars. (Song 5:15)
Now the beloved steps back to view the sum total of the descriptions she has given of the many aspects of her Lord’s character. What, now, is the overall impression she has created?
In Lebanon grew the tall and stately cedars which produced wood highly valued all over the world. The timber used in the building of Solomon’s temple came largely from the cedar forests of Lebanon. At great expense, Solomon ordered King Hiram of Tyre to have the timber hewn in Lebanon, hauled to the sea and floated down to Israel by raft (1 Kings 5:1-12).
In spiritual terms the cedars of Lebanon represent spiritual authority, stateliness and dignity of character that sets a person apart from those around. The beloved is here summing up her description of the divine Lover by saying that he rises far above anything else in human experience.
His mouth is sweetness itself; (Song 5:16)
Previously (Song 5:13) she has referred to her lover’s words as lilies, that is as beautiful adornments to his character. That is describing what we might call his public utterances or his Word as it is given to the world.
The reference here would appear to be of a much more personal nature. In other words she is referring the words of the Lover whispered into the ear of his beloved. These are words of endearment, of love and of praise that are for his beloved alone. They are sweetness itself.
Up to this point she has been talking about her beloved in objective, albeit beautifully poetic terms. This ends in the previous verse (Song 5:15) and she now completes this section with expressions which are subjective and intensely personal.
Thus we are reminded again that despite his greatness, despite the fact he has a name that is above every name, he is still our divine Lover who desires and seeks for our love and seeks to bring us into the fullness of intimate fellowship with himself.
...he is altogether lovely. (Song 5:16)
The beloved is here overwhelmed by her own description of the Lord as she can find no more superlatives to apply to his beauty. This is, of course, a spiritual revelation that is beyond the telling.
The origin of the attributes that have been laid out so lovingly before us is divine but here find their expression in human terms. What we have just been privy to is a description of the "divine nature" in which we all may share.
Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires. (2 Pet. 1:4)
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