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May the wine go straight to my lover, flowing gently over lips and teeth. (Song 7:9)
The wine here is a reference to the fruit of the vineyard which has been harvested, processed and matured. It is the "new wine" that Jesus referred to when he noted that old wineskins were not capable of containing the new wine.
"And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins." (Luke 5:37-38)
The new wine is the matured fruit of the lives of the saints and is first and foremost for the Lord’s enjoyment. It is he who has wrought this great work of Redemption and, at the cost of his own blood, made it possible for us to partake of his life and nature, and thus bear this fruit which brings such unimaginable joy to his heart.
Thus she prays that this wine "go straight to my lover, flowing gently over lips and teeth," being an allusion to the depth of lingering enjoyment experienced by the Lord in the mature lives of his people.
I belong to my lover, and his desire is for me. (Song 7:10)
This is the beloved’s third description of her relationship to her divine Lover (Song 2:16;6:3) and marks a distinct change from the other two. This exclamation is notable for the fact that there is no longer any mention of her own need or her own desire. These have now faded from view and are no longer an issue with her.
Rather, her whole being is directed towards satisfying her Lord’s desire and for that end is her life now devoted.
Come, my lover, let us go to the countryside, let us spend the night in the villages.
Let us go early to the vineyards to see if the vines have budded,
if their blossoms have opened, and if the pomegranates are in bloom - there I will give you my love. (Song 7:11-12)
This passage marks a quite extraordinary turn in their relationship, in which the beloved calls upon her divine Lover to accompany her to the countryside. It is quite remarkable to think that a Christian could take the initiative in this way and "direct" the Lord in the carrying out of his purpose. And yet she does this with an assurance and boldness that is quite breathtaking.
She is now so at one with the ways and the purpose of God and her desires so absorbed in his, that there is not the slightest element of presumption in this request. There is nothing to suggest either that the Lord does anything but joyfully accede to her request.
Her suggestion is to spend the night in the villages (literally "henna bushes," a flowering shrub which grew wild in Palestine), to rise early in the morning and to go into the vineyards and orchards to see how the vines and trees are doing. In this, she is desiring to share in the Lord’s enjoyment of his handiwork.
The villages refer to the world in general and the darkness of the night speaks of the reign of spiritual death upon the earth. The allusion here is to the urgent work of rescuing the souls of men and women from the "dominion of darkness" and bringing them into the "kingdom of the Son he loves" (Col. 1:13). To this task she is no stranger.
But an even greater urgency is expressed in her desire to "go early" to the vineyards, gardens and orchards to observe the spiritual growth that is taking place in the lives of those who have already come to Christ. This is an urgent reminder that the purpose of God, in the life of a believer, is not brought to completion at the time of the "new birth" or the experience of salvation. This experience is a gateway to even greater things and is the starting point of a long journey which, in fact, lasts our entire lives.
Therefore let us leave the elementary teachings about Christ and go on to maturity... (Heb. 6:1)
The beloved has come a long way on that journey and now she is committed to ensuring that those in her care would undertake and complete the same journey. She now fully understands that the longing in the heart of God, which is at the very centre of his eternal purpose, is to see each and every one of his children grow into the "whole measure of the fullness of Christ." This is now the central passion of her life.
...there I will give you my love.
The mandrakes send out their fragrance, and at our door is every delicacy,
both new and old, that I have stored up for you, my lover. (Song 7:12-13)
It is here, that is among the gardens and orchards, that she will "give him her love." In other words it is in her labouring together with the Lord, sharing in the most profound way his yearnings and desires, that she finds a yet higher level of relationship with her divine Lover.
She now desires for both her Lover and herself to enjoy this ever-growing relationship to the full. The mandrakes, literally "love-apples," are heavily perfumed plants that were widely considered to be an aphrodisiac. The door is the door to her heart or her affections, which she now refers to as "our door," showing that there is no longer any qualifications as to the Lord’s entry into her innermost being. At that door is "every delicacy," indicating that within her heart she has stored up those things that the Lord loves most. This, of course, is the abundant fruit of his own work within her life.
The delicacies are "both old and new" indicating she is still changing and growing in her inner life, and that she constantly has new things to offer her Lord, while still rejoicing at what has already been accomplished. If fact, we can safely assume that, far from slowing down or "resting on her laurels," her deepening relationship with the Lord has only increased her desire for more.
If only you were to me like a brother, who was nursed at my mother’s breasts!
Then, if I found you outside, I would kiss you, and no one would despise me. (Song 8:1)
This passage refers to middle eastern social convention which frowned upon public displays of affection even between husband and wife, while finding nothing untoward in such behaviour between blood relatives, such as brother and sister.
In her greatly heightened state of awareness of God’s love and presence, the beloved desperately longs to openly display the full range of her feelings. But she is unable to do so as such would be misunderstood and indeed actively maligned. She is, after all, living in a world which is in a state of active rebellion against God, being ruled by dark powers which are trying to destroy the very thing she would be so abundantly displaying.
So although she has absolutely no fear of these dark forces, she is constrained by a sense of propriety from acting in a way that would be to her most natural.
"Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces. (Matt. 7:6)
But her feelings of restraint are the result not only of the world outside her, but the world within. Despite all that has happened in her, she still carries this treasure in a "jar of clay." It is this bondage of corruption from which she longs for deliverance.
We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? But if we hope for what we do not yet have, we wait for it patiently. (Rom. 8:22-25)
She is now much more aware of what it really means to be a "son of God" and this has brought into sharp focus the heavy restrictions placed upon her by her mortal body, that "jar of clay" in which she is carrying this priceless treasure. She now has an intense longing for release so she can experience the ultimate in God’s purpose.
The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. (Rom. 8:19-21)
For the perishable must clothe itself with the imperishable, and the mortal with immortality. (1 Cor. 15:53)
I would lead you and bring you to my mother’s house - she who has taught me. (Song 8:2)
The beloved is now describing what she would desire to do at that time of final release and fulfilment. Her "mother’s house" again refers to the church but, this time, in a different context. Here it is the glorious church, the heavenly Jerusalem as it will be throughout all eternity. It is here that the beloved will enjoy to its fullest extent the unutterable and eternal joy of everlasting fellowship with her Lord (Rev. 21:2-4).
I would give you spiced wine to drink, the nectar of my pomegranates. (Song 8:2)
Her eternal desire will be to bring joy to the heart of her divine Lover. Previously she has brought him wine (Song 5:1;7:9), referring to the mature and processed fruit which he has so lovingly produced in her life.
Here, however, it is "spiced" or "perfumed" wine. Previously it has been the Lord who has released the "spiritual fragrance" into the atmosphere that has drawn her along the path. Now, in this everlasting union, it will also be she whose life exudes this fragrance drawing her Lord and herself together in mutual attraction and everlasting satisfaction.
Previously she has offered him pomegranates (Song 4:13). In that everlasting kingdom it will be the "nectar of pomegranates" or pomegranate wine. Again this is fruit which has been processed beyond its raw, earthy state. This is an allusion to the fact that her offering of love to the Lord will then be free of all earthly restraint and the "jar of clay" will be no more.
His left arm is under my head and his right arm embraces me. (Song 8:3)
Once before the beloved has uttered this statement in the Song (Song 2:6). On that occasion it was used in her spiritual immaturity as an expression of her first experiences of a real and intimate love relationship with the Lord.
Here it is used in the fullness of her maturity as a seal upon the fact that what has been an experience of potential and hope has now been fully worked out in her life. What has been the first signs of fruit is now a bountiful harvest.
...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)
She can look back now and know that everything that has happened to her along the way has been meticulously planned. The good and the bad, the joy and sorrow, the pleasure and the pain have all been designed to move her unerringly towards the goal she has now almost reached.
And we know that in all things God works for the good of those who love him, who have been called according to his purpose. (Rom. 8:28)
While it was all happening to her she never lost faith, although at times she despaired of ever measuring up. But now she clearly sees that it all depended upon his grace, his wisdom and his strength. Her rest is now complete.
Daughters of Jerusalem, I charge you: Do not arouse or awaken love until it so desires. (Song 8:4)
Twice before has this command been given (Song 2:7;3:5). Previously it is spoken by the Lover. Here it could equally well be spoken by the beloved for three main reasons.
Firstly, the beloved has so become one with the Lord in his purpose that she has assumed his authority. It is no longer authority derived from the force of her own personality, it is true spiritual authority deriving its force and power from the Holy Spirit.
Secondly, in this instance, she does not invoke the authority of "the gazelles and the does of the field," as was the case on the other two occasions. This is simply because the one speaking is now counted among that company, leaping across the mountains and bounding over the hills in the newness of his life.
Thirdly, although translated with the same English words, there is a subtle difference in the original Hebrew in the word translated "not." The phrase "Do not arouse or awaken love" could well, in this case, be translated as "Why do you arouse and awaken love," indicating that this love relationship is already fully awakened and needs no further encouragement. This is really quite different and less commanding language and may well be spoken by the beloved.
Who is this coming up from the desert leaning on her lover? (Song 8:5)
This is the last of three exclamations by the "daughters of Jerusalem" as they observe, what is to them, startling signs of spiritual growth in the beloved. The other two were:
Who is this coming up from the desert like a column of smoke, (Song 3:6)
Who is this that appears like the dawn, fair as the moon, bright as the sun, majestic as the stars in procession? (Song 6:10)
In the first she appears to them as a "column of smoke" speaking of the power and presence of God. In the second they admire her spiritual character which is gentle yet powerful, with her life and wisdom illuminating all with whom she comes in contact.
These are great and wonderful things and are the result of the dealings of God in her life. But what they see now is far greater for here she is identified completely with Jesus. They see her "leaning on her lover" meaning that she is now seen to be drawing upon him completely for everything that she is and has. In other words, as they look upon her, these daughters of Jerusalem recognise that what they see in her is the very nature and character of Christ. It is no longer described as something of this and something else of that. It is simply Jesus. No more needs to be said.
They describe her as "coming up from the desert." Here, however, it is not, as before (Song 3:6), the desert of her own spiritual experience, which experience is, by this time, full and rich and strong. Rather it refers to the arid and barren wilderness of this world which is under the dominion of spiritual darkness. It was from this that she has just expressed such a deep longing for release (Song 8:1-2).
Yet in this longing she has found an even deeper sense of her dependence upon God and he, in turn, has opened to her, in an even greater abundance, the unsearchable riches of Christ. This, therefore, represents yet another stage upon her journey to the Celestial City.
Under the apple tree I roused you; (Song 8:5)
It was under the apple tree that the beloved had her first experience of an intimate love relationship with her divine Lover (Song 2:3). There she described Jesus as the apple tree whose shade was a delight to enjoy. She was referring to the overshadowing grace of God that protected her from the harsh effects of the environment in which she lived.
She is now sitting under the same apple tree, that is the same grace of God, but her relationship with the Lord has profoundly changed. Previously she has been content to sit passively in the shade and enjoy the love of God. Now she takes the initiative and rouses her divine Lover to explore new depths in their union and fellowship.
there your mother conceived you, there she who was in labor gave you birth. (Song 8:5)
The rest of this verse has presented many difficulties, many translators and commentators (not the NIV) changing the gender and having it refer to the beloved. But the Hebrew is definitely masculine and the original intent appears to be that this passage is spoken by the beloved to her Lover, as indicated in the NIV.1
However, as we saw earlier (Song 3:11), the church is described as the Lord’s "mother" indicating that Jesus was the "firstborn among many brothers," that is, the first member of the church. As before, Jesus is the "prototype" or mould into which we are all being poured.
For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. (Rom. 8:29)
The labour of birth refers to the death and resurrection of Christ (Rev. 12:1-6). It is to these "birth-pangs" of the church that the Holy Spirit is now directing our attention, for it is into a yet deeper understanding and experience of the love of Christ that this beloved Christian is now being led. This is developed in the next two verses.
Place me like a seal over your heart, like a seal on your arm;
for love is as strong as death, its jealousy unyielding as the grave.
It burns like blazing fire, like a mighty flame.
Many waters cannot quench love; rivers cannot wash it away.
If one were to give all the wealth of his house for love, it would be utterly scorned. (Song 8:6-7)
The power of this passage is somewhat overwhelming and is one of the peaks towards which this whole book has been leading us. It lifts the veil, again for a brief moment, on the almost incomprehensible intensity of God’s love.
We are used to thinking of the love of God as gentle, kind and forgiving and it is, most certainly, all of these things. But the love that drove Jesus resolutely to Calvary and to the unimaginable suffering that ensued as he became identified with the spiritual death and sin of all mankind, has another side to it. It is one of a fiercely burning intensity and irrevocable commitment that is impossible to quench.
Just as our "commitment" to death and the grave is final and cannot be reversed, so is the commitment and passion (jealousy) of this love.
Now the beloved fully understands the love of God, the intensity of his commitment to her and the depth of the response required of her. This revelation has not been possible until this point in her spiritual development. But now the last attachments which she had for the world and for her own natural life have been severed, as we saw in her great longing for release (Song 8:1-2).
As she yields herself to this new level of commitment and love, she boldly calls upon her divine Lover to demonstrate his commitment by placing a "seal" over his heart and on his arm.
This refers to the ancient Near Eastern custom of wearing an engraved stone or metal piece on cords around the neck or as signets rings or bracelets. This "seal" was, in part, the signature of the owner and indicated ownership of the one on whom it was placed.2
Twelve such seals, bearing the names of the twelve tribes of Israel, were placed on the breastplate which was included among the garments worn by the high priest as he entered the Holy of Holies (Exod. 28:15-21). This signified the commitment of Israel to Jehovah and thus his "ownership" of them.
We who acknowledge Jesus as Lord are "sealed" with the Holy Spirit. In other words, the Holy Spirit is given to us as a token of Jesus’ ownership, that is, the acknowledgement that we are his property.
And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. (Eph. 4:30)
So complete is the beloved’s union with her Lord, that she is able to call upon him to acknowledge her ownership of him by taking her seal and wearing it.
We are used to acknowledging the Lord’s ownership of us.
You are not your own; you were bought at a price. (1 Cor. 6:19-20)
But here again the boldness of this beloved one takes our breath away, as she asks the Lord to accept this token of her ownership of him.
The truth is, of course, that having come to a spiritual understanding of the incredible intensity of the love of God, the beloved not only realises the deepening level of commitment it demands of her, but she fully realises that this is the intensity of commitment that the Lord has demonstrated towards her from all eternity. It is this fiery love that drove him to the Cross. She is only putting into words what she knew he has already done.
We have a young sister, and her breasts are not yet grown.
What shall we do for our sister for the day she is spoken for?
If she is a wall, we will build towers of silver on her.
If she is a door, we will enclose her with panels of cedar. (Song 8:8-9)
The daughters of Jerusalem, who now recognise the beloved as being one of incomparable spiritual maturity, turn their attention to another Christian who is just starting out on this journey, just as the beloved did at the beginning of the Song.
The faith and love of this young Christian are undeveloped and immature and the daughters of Jerusalem start to consider what they should do to aid her spiritual development in preparation for that great day of the Lord when he will forever be united in marriage with his bride (Rev. 19:7-9). This will be "the day she is spoken for."
But before they do so, they have to decide whether she is a "wall" or a "door." These symbols refer to the role she is destined to fulfil in the church, as one of the "living stones" used by the Holy Spirit to construct the Holy City, the new Jerusalem (1 Pet. 2:4-6). The role that she is being fitted for will determine the specific traits of character that the Holy Spirit will work into the fabric of her being.
The biblical city of Jerusalem consisted of many buildings including a temple, homes and markets and was surrounded by a wall which included a number of gates and towers. The buildings within the wall could be said also to be basically constructed of walls and doors. The walls provided protection from the enemy or the elements, while the gates and doors allowed the citizens to go in and out while they were, at the same time, stout enough to resist unwelcome intruders.
In like manner, the "walls" of the "New Jerusalem" provide places of spiritual refuge and protection for the inhabitants of the city so that they may grow in grace and flourish in their relationship with God and in the knowledge of the Lord Jesus Christ.
The gates or "doors" perform an entirely different function. Firstly, they provide "pathways" for the Children of God to go in and out to "find pasture" and to find outward active expression of their inward relationship with God. That is they provide leadership and forge paths for others to walk on. Secondly, at times of spiritual warfare, they are the first line of defence and the focal point for the most fierce attacks of the enemy.
Thus, while the functions and ministries that God has placed in the church for the building up of the Body of Christ are infinite in their scope and their variety, they are here divided into two broad categories. The reason for this is that those who make up these two groups or categories require very different sets of character traits to carry out their functions.
One shall have the task of taking the attack to the enemy and possessing new spiritual territory for the benefit of the church. The other will build on and consolidate the territory thus gained. Each in its own way will provide protection and security for those under their care. It is unusual to find both roles being fulfilled in one person as the inner spiritual resources required are so different. In the Bible we can see examples contrasting these two types, such as Paul and Timothy, David and Solomon and Abraham and Isaac.
Again it should be noted that what is being talked about here are not necessarily what would be called "ministries" in the formal sense. Rather it is the myriad of roles and functions, both large and small, being allotted by the Holy Spirit to the members of the Body of Christ as "each part does its work" (Eph. 4:15-16).
If, therefore, they decide that this young one is to be a "wall," that is part of the security framework of the city, they will build "towers of silver" on her. Silver is used as a symbol of purity and towers are not only structures which can be admired for their beauty and grandeur, but also provide vantage points from which the approaching enemy can be detected. Thus the outstanding characteristics of this Christian if she is to become a "wall" are stability, strength, purity of life and wisdom. These will be highly visible to the Christians around her for whom she will be providing protection and security. The requirements for one such role are described in some detail in 1 Timothy 3:1-5.
If, on the other hand, they decide she will be a "door" they will "enclose her with panels of cedar." The cedars of Lebanon, as we have seen, were trees renowned throughout the ancient Middle East for their great height and stature and for their wood of great strength and durability. They dominated the landscape wherever they grew. Thus, as a "door," this young Christian will be equipped by the Holy Spirit with spiritual authority, an anointing for leadership, a spiritual stature that would inspire others to follow and great skill and endurance in battle (2 Cor. 10:4-5).
I am a wall, and my breasts are like towers. (Song 8:10)
In response to what is really a question from the daughters of Jerusalem regarding their young sister, the beloved describes her own position in the Body of Christ and her own state of spiritual maturity.
Long gone from the life of this beloved is any sense of superiority, boastfulness or any desire to seek the approval of man. Here she is simply and objectively stating the reality of her spiritual condition. She, and all around her, are fully aware that this was all the Lord’s handiwork.
...Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you. (Rom. 12:3)
Her faith and love have developed into "towers" and these hold together her life and her relationship with her Lord as in an impregnable fortress. The beloved is here identifying her role in the Body of Christ and setting herself as an example for this young sister to follow, and laying down the basic principles of spiritual attainment to which all should aspire.
Therefore I urge you to imitate me. For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church. (1 Cor. 4:16-17)
In her spiritual maturity, she recognises her responsibility to provide, by her very life, signposts to guide the spiritual development of those starting out on the journey. The aim, of course, is not to leave these immature Christians dependent upon her, but to bring each one to the point where they are self-sufficient in faith and love and will continue to grow through the strength of their own relationship with God.
Thus I have become in his eyes like one bringing contentment. (Song 8:10)
In one of the most moving statements of the Song, the beloved states that the Lord now looks upon her as one who brings him "contentment." The central concept of the Hebrew term for "contentment" is one of "unimpeded relationships with others and fulfilment in one’s own undertakings." 3
We thus find, in the fact of this now unfettered and full grown relationship bringing the deepest joy and satisfaction to the Lord Jesus Christ himself, the central theme of this book and, indeed, the fundamental driving force within the eternal purpose of God. It is this highest of high goals that she is setting before this young and immature Christian as she starts upon this wonderful, exciting and sometimes frightening journey. The beloved knows the price that is to be paid and she knows it is worth it all a thousand times over.
She herself has found her ultimate satisfaction and fulfilment in abandoning herself to providing, in the love and commitment she brings to this relationship, joy and satisfaction to his heart.
It is entirely fitting, as the Song of Songs draws to a close, that our attention should be directed, as it was at the start of the book, to the needs of the young and immature Christian. The beloved is now a long way along the path and the Lord is reaping a bountiful harvest of fruit from her life. She has been granted deep and wonderful spiritual understanding of the person, the nature and the character of Christ and her spiritual attainments are apparent to those around her.
Yet despite all of this her concern, and the concern of her associates, is for the spiritual growth of the Lord’s "lambs" (John 21:15). This is not seen as an adjunct to her work nor is it in the slightest way a condescending gesture. Quite to the contrary, she sees this work, quite rightly, to be at the very focal point of the eternal purpose of God.
The world in its smallness sees the meeting of human need as requiring, first and foremost, grand gestures, great political and economic initiatives, wealth and organisational power. God in his infinite power, presence and wisdom see the needs of mankind as the sum total of individual needs. He deals with us all as individuals, each with our own personality, our own strengths and weaknesses and our own desires and longings.
Thus it is that the beloved turns to the Lord’s gardens where she devotes herself to tending the lives of the Lord’s loved ones, rejoicing with the Lord to see the first harvests of fruit.
Solomon had a vineyard in Baal Hamon; he let out his vineyard to tenants.
Each was to bring for its fruit a thousand shekels of silver.
But my own vineyard is mine to give; the thousand shekels are for you, O Solomon, and two hundred are for those who tend its fruit. (Song 8:11-12)
What a contrast this is to the beginning of this narrative where the beloved looks in despair at the state of her own vineyard and expresses her profound dissatisfaction at her own spiritual condition.
My mother’s sons were angry with me and made me take care of the vineyards; my own vineyard I have neglected. (Song 1:6)
The Hebrew word translated "tenants" is used on eight other occasions in the Old Testament, all except one being in a negative context, either in holding a grudge or sustaining anger.4 Elsewhere in the Song it is translated "take care of" and is paired with "not" to be translated "neglected"(Song 1:6).
From this we can infer that she is here comparing the profound satisfaction that she now finds in her service, now that she is firmly established in working with the Lord, with the profound dissatisfaction and frustration that she was experiencing at the beginning.
The tenants thus represent her in her early state of immaturity. They also represent those who labour in the Lord’s vineyards, but whose relationship with God is as yet undeveloped and immature.
The advice she is giving the young sister, therefore, is to learn the ways of God beside the shepherd’s tents and to learn to work with him, rather than spending her time fruitlessly working out of her own natural energy. This was precisely the advice the Lord had impressed upon the beloved (Song 1:8-9).
She is now proud of her own vineyard. We note also that her relationship with the owner of the vineyard is completely different from that of the tenants. To the tenants their debt of a thousand shekels (about 11.5 Kg) of silver was a matter of compulsion. With the lover there was no debt, only a love offering of her free-will. In other words, the tenants relate to the Lord on the basis of law, the beloved on the basis of grace. She feels no compulsion, only overflowing love. This accounts for her remarkable spiritual growth and also the lack of such in the lives of the tenants.
But she has more to offer than the tenants. While the fruit she bears is primarily for the joy and satisfaction of her divine Lover, there is an additional portion of two hundred shekels for those who "tend its fruit." In other words the likeness of Christ that she is now bearing in her life and character are also a matter of profound joy to those around her, particularly those who continue to help and support her. The tenants have no such to offer.
This also highlights another apparent contradiction within the life of the beloved. Although, within herself, she has long outgrown her spiritual dependence upon others, being self-sufficient in her relationship with the Lord, yet she continues to seek and enjoy the support of other Christians around her. Thus has God ordained that in the Body of Christ we have an inherent dependence upon one another.
Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work. (Eph. 4:15-16)
Thus, despite her spiritual stature, there remain those who "tend the fruit" of her vineyard. These also are gaining great joy and satisfaction as they observe her life overflowing with "the whole measure of the fullness of Christ" (Eph. 4:13)
You who dwell in the gardens with friends in attendance, let me hear your voice! (Song 8:13)
The Lord’s words to his beloved are a call for her to speak, but more than speak, to again take the initiative in their relationship. From her first call to the Lord (Song 7:11) onwards, the beloved has been particularly bold in calling upon the Lord to accompany her on a journey or to join her in labour among the gardens. Here the Lord is expressing his profound joy at her boldness and encourages her to continue and to become even more bold and forthright in taking the lead.
The truest and fullest relationship is based upon equal partnership and the beloved’s relationship with her divine Lover is no exception. The relationship between master and servant brings only meagre personal satisfaction to either party. Even that between father and son is, at least in part, a relationship of superior to inferior.
Now the beloved has outgrown all that. The journey has been long, exciting and, at times, difficult for her. But the Lord has patiently guided and helped her along the way and now she is in sight of the goal. What triumph and joy in the Lord’s heart as he calls upon her to take her place as an equal partner in their love relationship. Here she is experiencing the highest pinnacles of the eternal purpose of God.
Come away, my lover, and be like a gazelle
or like a young stag on the spice-laden mountains. (Song 8:14)
The beloved responds to this challenge by calling upon her Lord to "come away" and join with her skipping over the spice-laden mountains like a gazelle or a young stag. Previously, the Lord had called upon his beloved to come with him skipping over the mountains and bounding over the hills (Song 2:8-13). At that time, the beloved found great difficulty in coming out from behind her wall and, thus responding to the Lord’s call. This failure plunged her into darkness and despair.
Now we see the situation reversed as the beloved issues the same call to her divine Lover. What a glorious ending to this poem, as we observe in wonder and awe the complete transformation in the life of this beloved one and the strength and intimacy of the fellowship that she now enjoys with the Lord.
She is now completely at one with her Lord. Through the dealings of God and her experiences of sharing in the sufferings of Christ she, that is her natural "self-life," is "dead" and her life is now "hidden with Christ in God."
Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. (Col. 3:1-3)
She has no righteousness of her own, she is the righteousness of God in Christ. She owns no strength except that which is given her by her Lord. She has no desires or will of her own only those desires and will which emanate from the very heart of God himself.
...for it is God who works in you to will and to act according to his good purpose. (Phil. 2:13)
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