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Song of Songs
(Lexical Notes/Comments)
Chapter 5
Verse 1. I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.
Lex. Interesting that this adds material in other translations reserved for next verse.
“I have come into my garden, my sister, my bride;
I have gathered my myrrh with my spice,
I have eaten my honeycomb with my honey,
I have drunk my wine with my milk.
Eat, friends; drink, yes, drink abundantly, O beloved.”
“I have come into my garden.” The King has entered the garden (the Bride’s heart); symbol of intimate indwelling. “I have come into my garden” means Christ now fully indwells the purified heart. (Gregory). My sister, my bride. Terms of deepest spiritual intimacy and equality of love — purity and union. Myrrh and spices. Myrrh is suffering love; spices are virtues and prayers of the soul. Honey and honeycomb. Sweet spiritual nourishment. For the Fathers, Song 5:1 is not merely the climax of a love poem, but a revelation of Christ’s full indwelling presence — the goal of every spiritual journey described in earlier chapters. Here, divine and human love become mutually delighting: the Bridegroom rejoices in His Bride and invites heaven and earth to share in His joy.
Bickle. THE RAVISHED HEART OF THE BRIDEGROOM GOD (SONG 4:9-5:1) In 4:9, the King is revealed as the Bridegroom, with a heart ravished with desire and affection for His Bride. This insight into the King’s heart equips her to embrace the cross (4:6, 16). V. 4:9. “You have ravished My heart…My spouse…with one look of your eyes… (Song 4:9)” Jesus gave a sevenfold description of her purity (4:12-15). A king’s garden was private, in contrast to a public one with defiled water. We declare this to God in our desire to walk in purity. 4:12. A garden enclosed is My sister, My spouse, a spring shut up, a fountain sealed. (Song 4:12) C. She wants the fragrance of God’s spices to increase in her life. Her garden speaks of her heart. The north wind speaks of the cold, bitter winds of winter. The south wind speaks of the warm, refreshing winds of summer. She is no longer afraid of the testing of God. 4:16. Awake, O north wind, and come, O south! Blow upon my garden, that its spices may flow out. Let my Beloved come to His garden and eat its pleasant fruits. (Song 4:16) D. She wants the King to have His inheritance in her, and thus prays, “Let my Beloved come to His garden.” In the first four chapters, she was concerned with her inheritance (her garden). In the last four chapters, her focus is on Jesus’ inheritance in her. From now on, her heart is His garden. He defined her life in a radically different way. Nine times He used the ownership word “My.” 5:1. I have come to My garden, My sister, My spouse; I have gathered My myrrh with My spice; I have eaten My honeycomb with My honey; I have drunk My wine with My milk. (Song 5:1).
Guyon. Your Lord has caused your garden (or will cause it) to be flourishing with flowers and fruits. He wants to come and enjoy that garden. You cannot enjoy the garden unless He comes. He has gathered the myrrh for you; it is the suffering you will endure during your walk. Since Jesus Himself is picking your myrrh, your suffering is lovingly planned. The myrrh is bundles with many spices. The spices are for the Bridegroom, and to those whom He chooses to share them. He invites others to eat of the fruits of His Bride. You are a garden full of fruit and watered with honey. Through Him, you are an abundant supply to meet the spiritual needs of all in your life. – The bitterness of Jesus’ passion sent a sweet aroma to His Father. Jesus does not ask of you anything to which He has not endured.
The beautiful Bride overflowing with the Bridegroom’s life is to be given to others, even as Jesus was given to us by the Father. She has become a feast for the nations and wine to cheer the hearts of others.
Wesley. O friends — Believers are here encouraged with freedom and cheerfulness to eat and drink their spiritual food.
Kale. Says that 5:1 should be 4:17. The beautiful bride overflowing with His life is now to be given away to others, even as Jesus was given away to us by the Father. She has become a feast for the nations, wine to cheer the hearts of others. I have come into My garden...
He responds, "I have come into my garden, my equal, my bride" He takes ownership
of all of it. He eats the fruits of His sacrifice. Notice the number of times he uses the word "My”. My garden, My Myrrh, My spice, My honeycomb, My honey, My wine.
You are Mine. I will feast and delight in you when I want, however I want. You have become the paradise that I longed for. You have become the resting place for Me.
He invites others to come eat and drink of this love. The Shulamite becomes the
a feast because she is a banqueting table, a feast for the nations, a replica of Him. All the earth needs a Shulamite, someone so full of Jesus that when you hear them, you hear Jesus. God and man merged together, mingled as one like a tea bag in hot water.
Nee. Her heart is the Lord’s garden. We must make constant and many dedications of our garden to Jesus so that He can frequent there. Nine times in v. 9, Jesus says “mine, or my.” Her heart is His garden. She belongs to Him. She offers Him all; He accepts with delight all she offers. The dedication we have here is our offering of all He has done in us back to Him. In the beginning, believers are like a parcel of ground dedicated to the Lord; this stage is allowing Him to begin His transforming work, make it into a beautiful garden, and give the fruit to Him. Who are the friends? The Trinity. God makes our garden delightful primary for His own enjoyment, not to put us to work or to make us proud.
Wurmbrand. These are all different descriptions of the pleasure she has given him. Jesus, having known his bride, soars on peaks of joy, because those delights were so richly varied and full of beauty. The pleasures of the union between bride and Bridegroom, and the final wedding feast, are surely the product of fantasy; but when the reality takes place, they will be seen as a fantastic description of a real event. Christians believe in this invitation to the wedding feast of
the Lamb. They believe in the inebriating joys of drinking abundantly at his feast. Therefore, they gladly bear their crosses.
Verse 2. I sleep, but my heart is awake; It is the voice of my beloved! He knocks, saying, “Open for me, my sister, [a]my love, My dove, my perfect one; For my head is covered with dew, My [b]locks with the drops of the night.”
Lex. This verse marks the beginning of the Song’s second great cycle: after the consummation of love in 5:1, comes the testing of love. Christ, once enjoyed within, now stands outside — not in rejection, but to awaken desire deeper than before. The Fathers see in this rhythm the very path of spiritual growth: union → withdrawal → deeper seeking → greater union. “
He is wet with the dew of the night, for He endures the coldness of our delay; yet He will not turn away until we open to Him.”
The He. Text literally means ‘my head is filled with dew and my hair with the drops of the night. This is clearly a picture of Jesus at Gethsemane, the one who prayed all night for us (Jo. 17).
Wesley. Knocketh — By his word, and providence, and spirit, at the door of my heart. My love — This heap of kind compellations signifies Christ's fervent affection to his people. With dew — While I wait without thy door, which signifies his sufferings for the church's good.
Kale. 5:2 The Hebrew text literally means “My head is filled with dew and My hair with
the drops of the night.” This is clearly a picture of Jesus as the Gethsemane Man,
the One who prayed all night for us (John 17). The translation takes the liberty of
taking the implicit and making it explicit in order to express the dynamic equivalent
and aid the reader in understanding the scene. The invitation to intercession. Her dream - When you sleep but your heart is awake, you dream. Your spirit doesn't sleep at night. The Lord does some of his best work in the night. Your pillow can become a pillar of glory...it did for Jacob. She hears the knock at the door. He is standing at the door and knocking. She knows
His voice. She listens for Him. Revelation 3:20-21 "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne." This door: invitation to come into the Spirit. He wants to lead her to new revelation. Affirmations He says to her - My Equal, My Love, My Dove, My Perfect One. Jesus will always come at an inconvenient time. And in forms we may not know.
She has never seen Him as this Man of Sorrows. He comes to her with his hair drenched in the dew of the night. He has been out all night. Was there a night when Jesus was in a garden all night and the dew came upon his hair? What night was that? This is the man of Gethsemane.
She prayed for the North wind. She prayed whatever it takes. If it means suffering, tears, pain...
He says, "I want a partner to pray with Me. Could you stay awake with Me and
pray?" He is inviting her to share in the fellowship of His sufferings. He is coming in the middle of the night. He has been up interceding. He is coming filled with sorrows for the world. He says would you get out of bed and pray with Me?
Bickle. The King revealed Himself as one who suffered in Gethsemane in the dark night where His hair was covered with the dew. His hair being wet points to the Lord enduring the dark night of Gethsemane. The King knocked on the door of her heart (5:2) in answer to her prayer for the north winds (4:16). The knock is His invitation to bring her forward in new dimensions of the Spirit. I sleep: She sleeps or rests with confidence in the King’s leadership. Her heart is awake to spiritual things as she walks in obedience. We are to be spiritually awake (1 Thes. 5:6; cf. Rom. 13:11). The King empowered her to open to Him by calling her four names that describe different facets of her love and devotion to Him. He knocks, saying, “Open for Me, My sister, My love, My dove, My perfect one…” (5:2) 1. My sister: This signifies His identification with her humanity. He endured indescribable suffering to be like His brethren in all things (Heb. 2:11-17). 2. My love: He reminds her of His tender love for her. Grace-motivation is to be motivated by love and gratitude instead of fear and judgment. Affection-based obedience is the strongest type of obedience because it flows from experiencing Jesus’ affection. It is the most consistent obedience because a lovesick person will endure anything for love. 3. My dove: A dove speaks of her singleness of mind and loyal love without compromise. 4. My perfect one: He knows that she has set her heart to obey Him perfectly. Perfect refers to being mature. She has mature obedience before this test (5:2) and after it (6:9).
Nee. He titles 5:2-6:3: Further Challenge of the Cross. At this point in her development, the Cross has dwelt with her sins, had given her victory over all besetting sin, and had put the death all fleshly energy. The resurrection life of Christ flowed through her. He believes that her condition now corresponds with Paul’s in Gal. 2:20. Complete union and communion with Jesus Christ. She was fully awake inside and instantly heard His voice. (Past stage one: Sought her to accept Him as King; then He sought a state of Lordship where she accepted all circumstances as being from Him); then He developed the Love Relationship between them). Now He reveals Himself to her in a different way. He reveals Himself in Gethsemane (Lu. 22:44). He let her know that He was a man of sorrows and acquainted with grief (Is. 53:3). Stages of the Cross (#1: Remission of sins; #2. Deliverance from love of the world and the corruption of self). She needed a further application of the cross. Nee says that He is calling her “to experience the full mystery of the cross.” There is an aspect of the cross where Jesus became despised by the Father. Is. 53: 3b-4. The shame of being despised by the Father. In all other trials, Jesus had God’s presence with Him. In this one alone, it seemed as if the Father Himself was gone. In the expiation phase of the cross, we cannot share with Jesus. But He calls us to experience other phases of it. He has called her “my sister” (Divine life is in her); “my love” (she knew God’s purpose); “my dove” (Holy Spirit is in her), “my undefiled” (full consecration), but not yet “my spouse.” (She had yet to accept the reproach of shame of her beloved.). He wanted her to follow Him in the fellowship of His sufferings so that she could be made conformable to His death. She was only to experience the misunderstanding of friends. She had experienced the shame of the world, but not this kind of spiritual reproach. Col. 1:24. If others think that there is something wrong between me and God, how can He be glorified in that? She must be willing to accept whatever lot the Cross gives her in life and allow the Lord to guard His glory. It will mean a loss of position.
Guyon. Even while asleep, your spirit keeps union with Jesus.
Question. How can He come and say: “I come to you, my love, whom I have choses above all others to be my Bride. You are my dove, my perfect one, my beautiful one, my undefiled one. How can He say this about me? Doesn’t He know me? Yes, He does. God only sees Jesus when He looks at me. He wants to grow me into Jesus’ shoes.
Verse 3. I have taken off my robe; How can I put it on again? I have washed my feet; How can I [c]defile them?
Lex. Origin. “The Bride excuses herself from rising, saying, ‘I have taken off my tunic.’
She means, ‘I am at rest, I am secure.’ But love that sleeps grow cold; when the Word calls and is not heard, He departs.” Bernard. “Alas, how often the Lord knocks and finds us unwilling! We rest content with yesterday’s fervor, not realizing love is renewed only by movement.” Ambrose exhorts believers not to mistake spiritual cleanliness for completion: holiness must always be ready to rise when love calls.
Garments are frequently used as a picture of righteousness. Filthy garments are a symbol of unrighteousness and self-righteousness. Clean, white garments are a picture of the righteousness of Christ. Laying aside her garments is a symbolic picture of what happens when we come to know Jesus as Savior – we lay aside our self-righteousness and take up His garments of true righteousness.
Kale. Garments in the Bible are frequently used as a picture of righteousness. Filthy garments are a symbol of unrighteousness or self-righteousness. Clean and white garments are a picture of the righteousness of Christ. Laying aside “her garments” is a symbolic picture of what happens once we come to know Jesus as Savior—we lay aside our self-righteousness and take up His garments. “I have already laid aside My own garments for You. How could I take them up again Since I’ve yielded my righteousness to Yours? You have cleansed my life and taken me so far, Isn’t that enough?” She thinks about it. And when she ponders it instead of leaping and coming with him, he leaves her. He has a higher level of authority and revelation for her, but she stalls.
Wesley. Washed my feet — Which the eastern people commonly did when they went to bed.
Guyon. Are you willing to bear the infamy and disgrace of the Cross?
Nee. I believe that Nee sees the “taking off the robe” as taking off the old man when she was born again. Similarly, His blood and sacrifice have washed her feet. All of her is clean by the blood of the lamb. She kept daily diligence to be bathed in the blood of the lamb. This is negative only. It keeps her clean, yes. He wants her to apply by faith the positive aspects of the cross and move out in ministry. Phil. 3:10. This is a new call by Jesus. He wants new change.
In this verse the Fathers saw a mirror of the soul’s weakness. After divine intimacy, there comes a subtle temptation to rest in comfort. But true love never says, “I have done enough.” The Bride’s hesitation is every moment when the believer delays responding to grace. The next verse (5:4) will show the cost of that delay — the Beloved’s hand extended through the door, then withdrawing, leaving the soul wounded with longing.
Verse 4. My beloved put his hand By the latch of the door (through the opening), And my heart yearned for him. Lex. Put His hand through the opening. Gesture of approach; an offer of grace, still unforced. The subtle operation of divine grace; Christ’s Spirit reaching into the soul. Origin. “The hole in the door is the small opening left to grace when love has grown cold. Through it He puts His hand — a touch so slight, yet so powerful that the whole soul trembles.” Bernard. “He does not force the door; He only puts forth His hand. Yet that hand bears such power that the very soul melts within her.”
Kale. She has a change of heart. Her heart is touched, and her heart is stirred to help. Her heart is convicted. He came in grace to touch her heart. He’s preparing her for the two-fold test to come.
Guyon. The only righteousness you have is your Bridegroom’s. Yet you are tempted to take credit for His life within you.
Wesley. By the hole — He assayed to open the door. When his word would not prevail, his spirit, which is called the finger of God, Luke 11:20, wrought inwardly upon my conscience. Were moved — With compassion for him and his sufferings, and with affection to him.
Verse 5. “I arose to open for my beloved, And my hands dripped with myrrh, My fingers with liquid myrrh, On the handles of the lock.” Lex. “I arose to open to my beloved; and my hands dripped with myrrh, my fingers with flowing myrrh, on the handles of the bolt.” Words. “I arose” is action prompted by love. To open to is surrender and obedience. Myrrh is love perfected through repentance and suffering.
When grace touches the soul, delay is turned into zeal, and repentance becomes sweeter than former joy. The Bride’s perfumed hands signify that sorrow itself can become worship,
and that the door of communion opens only to hands anointed with humility and love.
Be careful about being slow to respond to Jesus. He may not wait. Seek the Lord when He may be found.
Kale. Hands dripping with myrrh. Myrrh is suffering love; the anointing of love that would invite her to the fellowship of His sufferings. She says "yes" to the Jesus of Gethsemane, "yes" to the nail-pierced hands. Her inward life is now impacted by the Man of Sorrows.
Wesley. Dropped — With oil or ointment made of myrrh, which dropped from the bridegroom's hand upon the door in great abundance, when he put it into the hole of the door, and consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savor behind him.
Bickle. Bickle. The Bride prayed for both the north winds of adversity and the south winds of blessing to come to the garden of her heart so that the spices of grace or the spices of God’s presence might flow from her to others. Verse 16 is the turning point in the Song. Song 1-4 is focused on God’s people as the Bride receiving her inheritance in God. Song 5-8 is focused on God as the Bridegroom receiving His inheritance in His people. Jesus has an inheritance in His people (Eph. 1:18). This is the time when the garden of her heart becomes His garden. She sees her life as His instead of her own. The King revealed Himself to the Bride as the “Jesus of Gethsemane” (5:2). Then He asked her to open her heart to Him to experience new dimensions of intimacy in the fellowship of His sufferings. 10… (Phil. 3:10). She responded in obedience (5:3-5), which was followed by a two-fold test. First, the King tested her by withdrawing the sense of His presence from her (5:6). Next, He allowed the spiritual authorities to mistreat her and take her ministry away (5:7). She responded with love for Him (5:8).
Bickle. The Bride instantly arose in obedience to the King (5:5). His affirmation after this testing makes it clear that she responded in obedience (6:4-5). Her heart yearned with love for Him (5: 4). Her responsive love to the King is seen throughout this passage. He called her My perfect one (5:2) because of her obedience in arising to open her heart to Him (5:5) as her heart yearned (5:4) and leapt (5:6), in being lovesick (5:8), and in magnifying His great beauty (5:10-16). Some interpret verse 3 as compromise by assuming that refusing to put her garments on and to defile her feet meant that she wanted to stay in bed because of the inconvenience of rising up. Taken off my robe: She responded in obedience by refusing to put on her own robe of righteousness and by washing her feet in His grace and refusing to dirty them again (5:3). She refused to wear her own garments. She is not complaining about the inconvenience of arising but opens her heart to Him in responsive love. We are clothed with the robe of His righteousness (Isa. 61:10) since our righteousness is as filthy rags (Isa. 64:6). She took off her garments and put on His righteousness.
Nee. (Treats v. 4-5 together). Is there any delay in her obedience? Certainly, she obeyed. She went to open. This is the hand that held her head; the hand that was nailed scared; He reaches in to ask her to come further still. “My hands dripped with myrrh” is her willingness to go forward with the Lord, to embrace suffering and death. The lock was her will. But she was going to remove or unlock the lock.
Verse 6. “I opened for my beloved, But my beloved had turned away and was gone. My heart leaped up when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer.” Lex. Origin. “She opened, but He had withdrawn — not in anger, but to draw her further. For love, if it rests, grows cold; if it is pursued, it burns brighter.” Bernard. “She opened but found Him not; that absence is no punishment, but the perfection of love. For what she loves she now loves for itself alone, not for delight.” Gregory. “My soul went out when He spoke” as the soul’s exodus from self — her will united to His word even in silence.
How do we seek Him? By inquiry and prayer.
Guyon. After procrastination, you open, but He is gone. He hides Himself.
Kale. The Fellowship of His Sufferings. She was invited to travail with Him. There is nothing bad with Jesus, but there is something hard. You have to be willing to go where the bridegroom goes. Instructor Note: Be careful here. Make sure this is clear. God is Love. The Enemy comes to steal, kill, and destroy. Please do not misrepresent that God gives sickness. His ways are love. If it’s death and sickness, it’s not from Him. The Holy Spirit did lead Jesus into the wilderness to be tested by the devil, and he left the wilderness in power. We can encounter wilderness seasons in this life, and the Lord will use them for good. He redeems our life situations to bring glory to Him. Our trials don’t define God’s nature. There are hardships, trials and difficulties we go through that have nothing to do with us being rebellious or sinful. It’s life. God uses them for our strength. God is love. He doesn’t bring harm to his children, life does, but He will use it for our growth. Be careful not to view God as anything but love. "Every sincere believer will someday endure the tests that the Shulamite had to go through. We will not be made mature without the testing of our faith. The departure of Jesus in this place in the story is because she is abandoned to Him, needing the gust of the North wind to blow on her garden to make the fruit sweeter. He has addressed her as one without flaw...His dove." ~ B. Simmons
Kale continued. Her First Test: She can't see Him or hear Him. She doesn’t FEEL His presence. He’s not gone. He never leaves, but she just doesn’t feel Him there. God is a God who sometimes hides Himself. Proverbs 25:2 "It is the glory of God to conceal things, but the glory of kings is to search things out." Isaiah 45:15 "Truly, you are a God who hides himself, O God of Israel, the Savior." What are you going to do when tragedy strikes, when Jesus isn’t nearby? When life is a mess? When worship is a struggle? We walk by faith, not just feelings. It is easy to say "yes" when the Lord is manifested on you. It takes faith to obey when we can't feel Him nearby. Until His life shines through us, we will go through things that will shape us until we understand His ways. Understand His cross. We are not to imitate His ways, but to become like Him. His holiness coming forth in us. Seeking & praying cannot shorten every test. He won’t rescue you when He’s trying to strengthen you.
Wesley. With-drawn — Denied me his comfortable presence, as a just punishment for my former neglect. Faded — Heb. went out of me: I fainted and was ready to die away, for those endearing expressions related, verse 2, which then I did not heed. I sought — By diligent enquiry and importunate prayer.
Bickle. FIRST TEST: THE KING WITHDREW HIS MANIFEST PRESENCE FROM HER (5:6) In this test, the Lord withdrew the sense of His manifest presence from her heart (5:6). This affected her ability to experience intimacy with God. She walked in full obedience in Song 5:6. She sought Him fervently by calling out to Him, but she could not find Him. This season of temporary divine silence was part of His training to cause her love to mature. The Lord temporarily hid Himself from the Bride on two occasions in the Song (3:1-2 and 5:6). In Song 3:1-2, His manifest presence lifted from her related to her disobedience, but now it is related to her mature obedience (5:6). Jesus promised never to leave us (Heb. 13:5). He sometimes withdraws the discernable feelings of His manifest presence to test us and to bring our love to maturity as she prayed in Song 4:16. (Heb. 13:5) Joseph was cast into a pit on two occasions as God was preparing him for leadership (Gen. 37-50).
Nee. She is a mature believer, and His discipline is withheld until her obedience is seen. She is probably ashamed of her tardiness. Previously, in a more immature state, He applied discipline before obedience and to bring about obedience.
Wurmbrand. He treats 5:2-6 as a unit of thought. He sees the Bride as being neglectful, less than immediately obedient at the Bridegroom’s call. The Vulgate, the first Latin translation of the Bible, says here, 'My soul melted when he spoke.' That is how one can tell that it is the Lord who is speaking. Disciples of Jesus who talked with him after the
Resurrection said to each other, 'Did not our hearts burn within us, while he talked with us along the way, and while he opened to us the Scriptures?' (Luke 24:32). It is always a thrilling event when the Lord speaks to his souls.
There are times in the life of a man or woman when answers from Jesus cannot be obtained anymore. Why did they delay in answering the door? Was it because they had put off their clothes? The clothes of righteousness should never be put off.
Verse 7. The watchmen who went about the city found me. They struck me, they wounded me; The keepers of the walls Took my veil away from me. Lex. Lit. “The watchmen who go about the city found me; they struck me, they wounded me; the keepers of the walls took away my veil from me.” Struck and wounded. Chastisement that purifies pride and rekindles love.
Gregory. “Blessed the blow that recalls the wanderer! They strike, but it is the rod of mercy; they wound, but only that the Bride may be healed of pride.”
Kale. Beaten and bruised by the watchmen. She is wounded by the church. In her vulnerable state of trying to find her lover, she’s wounded by heavy handed leaders. "Watchmen" = "overseers" - She has met David-type watchmen who fostered intimacy in 3:3 and now she meets the Saul-type watchmen, that are motivated by jealousy and abuse her. They take away her cloak - her ministry covering. You are not a Shulamite unless you are bruised and beaten by the religious system from time to time. How you respond/relate to the religious system determines your rank in the kingdom of God. Do you check out when you’ve been wounded?
1 Peter 4:12-13, "Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed."
Hebrews 5:8-10 "Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek." God's presence was withdrawn and now the Body has turned against her. Can we still serve Jesus with fervent love?
Guyon. Can we be united to a Savior covered with wounds, torn with nails, and stripped of everything without being treated the same way? You too can be hurt and mistreated by pastors and Christian leaders.
Leaders who are to encourage the people sometimes hurt them. What does it mean that they removed or took away her veil or covering? It was a statement, implicit or explicit, that she had no relation to Christ, says Wesley. Others can hinder our search for Christ. Those who seek Christ whole-heartedly may be persecuted by those who don’t.
Wesley. Watch-men — The governors of the church, who, though by their place they are obliged to comfort the faithful, do frequently discourage them. Smote — With bitter calumnies and persecutions. The keepers — The same with the watchmen, whose office it is to keep the gates and walls of the city. My vine — Which was an ornament of her sex, and an ensign of her relation to Christ. And so, the taking of this veil away, signifies their contemptuous usage of her, and endeavors to represent her, as one that had no relation to Christ.
Bickle. SECOND TEST: THE BRIDE LOST HER PLACE OF MINISTRY (5:7) A. The leaders took away the Bride’s ministry or her place of function in the body (5:7). This test related to having her ministry rejected by the leaders. The watchmen or leaders strike and wound her, taking her veil (spiritual covering) so she can no longer function in ministry in the Body. The watchmen and keepers of the walls speak of the spiritual authorities who guard the walls of the city to protect God’s people. C. Took my veil away: the leaders taking away her veil speaks of removing her spiritual covering and therefore her place of function in the body (1 Cor. 11:10).
Nee. The Wounding of the Maiden. In 3:3, she had sought out the watchmen to help her find her beloved. Here, the watchmen found her without her searching for them. She needed consolation from them but received only rebuke. Ps. 69:26. The watchmen did not know how to help. She could also quote Ps. 69:20 about how they ‘helped her.’ Help and comfort were denied her. They broadcast her supposed failure. Open shame was now hers. Her friends condemned her for her supposed failure. Remember, God allowed the leaders to treat her this way for His purposes.
Wurmbrand. Watchman represents pastors. They were supposed to help her find her Beloved, but they mistreated her instead and exposed her supposed sin. See Eli who had no rebuke for His sons, but only for the righteous woman, Anna.
The Bride’s encounter with the watchmen marks the second night of purification. In the first (5:2–4), love was tested by delay; in this, by discipline. The soul that truly loves Christ learns that His love is jealous and healing—it will wound in order to cleanse. The removal of the veil reveals vulnerability, but also intimacy: only the unveiled soul can again behold the Beloved face to face.
Verse 8. I charge you, O daughters of Jerusalem, If you find my beloved, That you tell him I am lovesick! Lex. Lit. Bernard. “She who would not rise at the knock now cannot rest at all; love has punished her delay not by anger but by longing.” “She is both sufferer and preacher; her very wound becomes her testimony.” At this point in the Song, the soul has moved from joy (5:1) through loss (5:6) and correction (5:7) to burning longing (5:8).
What began as rest in love becomes now a holy restlessness — the divine homesickness of one who has tasted union and cannot be satisfied without it.
Kale. 5:8 As translated from the Septuagint. “Nevertheless, make me this promise, You brides-to-be, If you find my Beloved One Please tell Him I endured all travails for love of Him. I’ve been pierced through by love, And I will not be turned aside!” The abuse of the overseers cannot quench her love. If you see my beloved, tell Him it doesn't matter how they treat me in the
church. I just want more of Him. There is a place the Holy Spirit has that is the King's prison where He keeps people and teaches them until it is time to promote them. (Joseph's story). She chooses to worship when she could fall into self-pity. And this will be her great victory. Worship is a passionate desire to be wrapped in God's presence. Shachah - Hebrew word most commonly used for worship. This root word is taken from the concept of "a deep well," "a place to go down low and sink into." This is why we bow before Him in worship. Wise men and women still bow before Him and worship. Psalm 5:7 TPT, "But I know the way back home, And I know that you will welcome me into your house for I am covered by Your covenant mercy and love. So, I come to your sanctuary with deepest awe to bow in worship and adore you”. Proskuneo - Greek word most commonly used for worship.
tender intimacy to Jesus. Worship and bow down before the Lord with a passionate desire to express intimacy with Him.
THE ULTIMATE TWOFOLD TEST OF MATURITY (SONG 5:2-8) A. Jesus embraced the cross in the long, lonely night in Gethsemane. Jesus comes to us as the Man of Sorrows in Gethsemane (5:2) and invites us into the fellowship of His sufferings (Phil. 3:10). 5:2. The voice of my Beloved! He knocks, saying, “Open for Me…My love…My perfect one; for My head is covered with dew, My locks with the drops of the night.” (Song 5:2) B. Jesus asks us to “open up,” that He may come to us as the Man of Gethsemane. He wants to be the goal of our life, not just the steppingstone to our agenda of seeking happiness. C. She responded in obedience, saying that she had taken off her dirty robes and washed her feet in His grace (5:3). She was not afraid of obeying Him, asking for the bitter north winds (4:16). She arose immediately with a heart yearning in love for Him (5:4). The locks of her heart had myrrh on them, speaking of her commitment to embrace death to herself in her pursuit of Jesus. 5:4. My heart yearned for Him. 5:5. I arose to open for my Beloved, and my hands dripped with myrrh…on the handles of the lock. (Song 5:4-5) D. She experienced her first test as God withdrew His presence (5:6). This affected her ability to experience intimacy with God. The awareness of His presence left her for the second time in the Song (3:1). However, this time it was not related to disobedience (as in 3:1-2), but rather to her mature obedience. Some medieval teachers called this “the dark night of the soul.” 5:6 I opened for my Beloved, but my Beloved had turned away and was gone. My heart leaped up when He spoke. I sought Him, but I could not find Him…He gave me no answer. (Song 5:6).
She experienced her second test as her ministry was rejected by men (5:7). The watchmen, or the leaders, struck her and took her veil (spiritual covering), so that she could no longer function in ministry in the Body. Her ministry was gone. How will she respond to Him now? 5:7. The watchmen…struck me, they wounded me; the keepers of the walls took my veil away from me. (Song 5:7)
Summary: Jesus called her to join Him in Gethsemane. He then allowed her to be tested in both ways related to her life vision—to be drawn near to Him and to run with Him in ministry (1:4). 1:4. Draw me away [intimacy]! We will run after You [in ministry]. (Song 1:4)
She responded to God with love and to others with humility by asking for help from the daughters of Jerusalem. The Lord was asking her, “Will you be Mine, even if I withhold the things, you deeply desire? Will you be Mine when you cannot feel My Presence? Will you love and trust Me when you are disappointed by circumstances?” She responded with love (5:8). 5:8. “O daughters of Jerusalem, if you find my Beloved…tell Him I am lovesick! (Song 5:8)”
Wesley. O daughters — The church having passed the watchmen, proceeds in the pursuit of her beloved, and enquires of every particular believer whom she meets concerning him. Tell him — That I am about to faint for lack of his presence.
What does it mean to be lovesick? To feel emotional or even physical distress because of love – because you miss someone’s presence with you. Feeling sad, restless, or anxious because your beloved is gone. Being so captivated with someone that you can’t stop thinking about him. It’s a love so intense that it overwhelms the soul. Song of Songs 2:5; 5:8. She is overwhelmed by longing for her beloved. She is consumed with passionate desire and yearning. It’s her soul’s longing for God.
Bickle. THE BRIDE’S RESPONSE: SHE IS LOVESICK INSTEAD OF OFFENDED (5:8) The Bride responded to the King with love and to others with humility (5:8). In essence, the King was asking her, “Will you be Mine even if I withhold the things, you deeply desire? Are you Mine when you cannot feel My Presence? Will you still love and trust Me when you are disappointed by circumstances?” She responded, “I am Yours, at the deepest level of love.” She was sick with love for the King instead of being offended at Him (Mt. 11:6). Our confession is that “I am in it for love because He is so worthy and beautiful (5:8-10). Blessed is he who is not offended because of Me [Jesus]. (Mt. 11:6) C. To be lovesick for God includes loving Jesus more than His favor and blessing on our circumstances, ministry, finances, relationships, etc. It includes deeply desiring to encounter Jesus more than we currently do and being sick or pained over anything that hinders our love.
Nee. Now she seeks help from the daughters of Jerusalem. She had sought help from those who were apparently more mature, but now she goes to the less mature. A complacent spirit had caused the Lord to withdraw. “I have failed. Please pray for me.” Immaturity equals imperfect union.
Wurmbrand. Beaten by the watchmen on the walls, the bride is unable to continue her search. She demands of others (less mature) that they should pray for her. She uses third parties as intercessors on her behalf. The lover uses all means possible to contact the Beloved. She does not ask him to come. She only tells him her pain. Thomas Aquinas was discussing the Song of Solomon when he died. On his death, the song that he wrote entitled, I adore You, expressing his love and desire for Jesus, became especially relevant:
Jesus, whom for the present, veiled I see,
Who I so long for, Oh! vouchsafe to me.
That I may see Your glorious face unfolding
And may be blessed, Your glory in beholding.
Verse 9. “How is your beloved better than another beloved, O most beautiful among women? How is your beloved better than another beloved, that you so charge us? Lex. Lit. Origin. “The Church’s confession and obvious lovesickness kindles desire in others. Seeing her wounded with love, they ask, ‘Who is this Beloved who makes her thus?’
Their question is the beginning of faith.” Mission of the Church: the soul inflamed with divine love becomes evangelist simply by the witness of its longing. Gregory. “Those who have not yet seen the Bridegroom are moved by the beauty of the Bride. They ask, not to test her, but to learn what makes her so radiant.” Gregory compares this moment to the Church’s witness before the world: the radiance of holiness makes others ask, “Who is your Christ?” This verse marks the transition from pursuit to proclamation—the Church, tested by suffering, now becomes a witness to divine love.
The daughters of Jerusalem ask the Bride a question (5:9). In essence, they ask, “Why do you love Him so much? He has abandoned you. He removed His presence from you (5:6) and allowed the elders to wound you as they took your ministry from you” (5:7). What is your Beloved more than another beloved, O fairest among women? (Song 5:9)
Bickle. THE DAUGHTER’S FIRST QUESTION: WHY DO YOU LOVE HIM SO MUCH? (5:9) The spiritually immature daughters asked the Bride questions throughout the Song. They see that she is lovesick for the King in the midst of her troubles, instead of being offended and depressed. In essence, the daughters of Jerusalem asked the Bride, “Why do you love Him so much that you charge us to go find Him? He has abandoned you. He took His presence away from you (5:6) and let the elders wound you as they took your ministry from you (5:7).” They wanted to know why she was so loyal to Him. What did she know about Him that they don’t know? Other beloveds: The daughters had “other beloveds” that were more important to them than Jesus. The other loves in the lives of believers include people, ministry, money, leisure, pleasure, power, prominence, and comfort. Many born-again people love these things more than Jesus.
Nee. The Brides to Be recognized in the Shulamite spiritual beauty, humility, holy character, and her touch of glory. They themselves did not have these characteristics fully, but partially, and they recognized and yearned for what they saw in her. Christ, her beloved, has no rival in the matter of perfections of character. None can compare with Him.
Wurmbrand. Treats v. 9-16 as a unit. She answers with a model sermon. It is not a bor-
ing exposition of bible verses; it is a rather description of who the beloved is. Isaiah preached in the same way: Is. 53: 3-11. (His humility). Rev. 1: 13-16. (His glory). What is said here about the Messiah has a deeper spiritual significance. He is white because he is God and, though a man, without sin. He is red from the many whippings and sufferings he has endured. He is white, to show sinners that their sins too, can become white. But the red also warns them of the coming vengeance of God against sinners.
Guyon. They continued to call her “the most beautiful among women.” They are amazed to find such a love among so many disasters. They too want to know this beloved.
Verse 10. My beloved is white and ruddy, Chief among ten thousand. Lex. Lit. My beloved is white and ruddy, distinguished among ten thousand. White is dazzling, radiant, pure, representing divine purity, holiness, and resurrection glory. Ruddy could represent His humanity, blood, sacrificial love. Chief is bannered, distinguished, conspicuous. 10,000 is hyperbole meaning incomparable excellence. The Bride now begins her song of praise—a portrait of the Beloved, full of mystical symbols. Origin. White: “He is pure Light, untainted by sin.” Ruddy: “He took flesh and blood for our salvation.” “Distinguished among ten thousand” signifies Christ exalted above every created being—angels and men alike. Bernard. sees in “distinguished among ten thousand” the triumph of love: no one among the saints or angels is like Him.
Christ’s Twofold Beauty: His heavenly purity and earthly compassion. “Bannered among thousands”: the victorious standard-bearer leading the saints; Christ as the ensign of salvation (Isaiah 11:10). The soul exalts Him above all loves—He alone is incomparable.
*White may represent his purity; ruddy may denote his passion. Wesley.
Bickle. The Bride answered the daughters’ question by proclaiming the King’s beauty (5:10-16). This is one of the greatest statements of Jesus’ beauty in the Scripture. The Bride’s answer revealed her spirit of obedience and love for the King. She used metaphors of the human body together with agricultural images to convey ten attributes of the King’s personality. She starts with a general statement about Jesus’ beauty (5:10). In her difficulty, she refers to Jesus as her Beloved or as the One she loves. NIV translates “white” as “radiant.” His beauty is fascinating. He is ruddy or red. This is a reference to His humanity. He understands our difficulty because He endured suffering as a Man (Heb. 2:11-17). He is “chief” denoting His incomparable superiority. 1. His head: the Lord’s sovereign leadership over all 2. His locks: the Lord’s dedication to God and His Church 3. His eyes: the Lord’s infinite knowledge, wisdom, understanding, discernment 4. His cheeks: the Lord’s diverse emotional makeup 5. His lips: God’s word 6. His hands: the Lord’s divine activity 7. His body: the Lord’s tender compassion 8. His legs: the Lord’s walk and administration of His purposes 9. His countenance: God’s impartation to His people 10. His mouth: Intimacy with God 11. He is altogether lovely: His comprehensive beauty 12. He is my Beloved and my Friend.
Nee. Jesus radiates glory, youth, strength. Is. 59:19. Here the banner is the cross.
Verse 11. His head is like the finest gold; His locks are wavy, And black as a raven. Lex. Lit. Head is a symbol of kingship, Divine authority, Divine wisdom. Head of pure gold:
Represents divine kingship, wisdom, and incorruptible majesty. Gold symbolizes what is eternal and untarnished. “Ketem paz” = “the most exquisite gold” — perfection of divine nature.
Many Jewish interpreters have seen the phrase “His locks are wavy (like a palm branch) and black as a raven as pointing us to the letters of the law written in heaven Jewish rabbis teach that the precepts of the Word of God (Torah) are written in the heavenly realm, with black letters on top of white flames of glory fire. Note. Hebrew letters can appear as locks of hair.
Guyon. The locks of hair are Christ’s humanity which covered His Divinity. As He died on the Cross, He won a victory over your enemies and obtained for you the fruits of His redemption. These fruits came through His death. All of our sin, self, blackness came upon His purity at the cross. Ps. 23:6. Blackness was put on Him so that it might be taken off humanity.
Wesley. As gold — by reason of the crown of pure gold upon his head. In Him, there is no defect or blemish, from the crown of his head to the sole of his feet.
Nee. Col. 2:9. He. 13:8. Communication is through the eyes between two who are close. The rivers of water or brooks of water signify the shining sparkle of those eyes.
Verse 12. His eyes are like doves By the rivers of waters, Washed with milk, And fitly set. Lex. Lit. His eyes are as doves beside streams of water, washed with milk, set fitly in their sockets.
Eyes as doves. Doves in Scripture represent peace, purity, and the Holy Spirit (cf. Matthew 3:16). Christ’s eyes, then, are filled with tender compassion and divine understanding. They behold the soul with mercy and purity — never judgmental, always loving. Streams of Waters. Symbol of the Spirit’s life-giving flow — the eyes of Christ are continually refreshed by divine wisdom, as “rivers of living water” (John 7:38).
Nee. His thoughts are pure, and shining through those eyes, have a purifying effect on the maiden. He never sees wrongly. Is. 50:6. Mt. 27:30.
Guyon. Col. 2:3 truths shine through His eyes.
Verse 13. His cheeks are like a bed of spices, banks of scented herbs. His lips are lilies,
Dripping liquid myrrh.
Lex. Lit. His cheeks are like beds of spice, yielding sweet perfume;
His lips are lilies, dripping flowing myrrh. Cheeks like beds of spices. Ordered gardens exuding fragrance — the inner life of Christ full of divine virtues: humility, meekness, mercy.
The “beds” suggest cultivated order — virtues not wild but harmoniously arranged. Lilies signify purity and resurrection, myrrh the bitterness of sacrifice. His lips both speak grace and offer suffering — “grace poured into Thy lips” (Psalm 45:2). The myrrh flows — “dripping” — showing His words both heal and pierce, sweet and solemn.
Nee. The lilies here speak of Kingly Glory. Mt. 6: 28-29; Jo. 7:46; Lu. 4:22; Ps. 45:2.
Kale. 5:13 The Hebrew literally means “like a tower of fragrance.” These beds of spices
would picture a garden of emotion and sweetness coming forth from her Beloved. See Psalm 45:2, a Psalm with an inscription stating it was written to the “tune of lilies.” See TPT for this verse.
Guyon. His lips give words of life.
Verse 14. “His hands are rods of gold set with beryl. His body is carved ivory Inlaid with sapphires.” Lex. Lit. His hands are rods of gold set with beryl; His body is polished ivory overlaid with sapphires.
Hands of gold set with gems: Christ’s hands are the instruments of divine action — pure (gold) and manifold in grace (inlaid with gems). Gold denotes His divinity; the gems, the diversity of His works — miracles, sacraments, mercies.
Nee. Gold stands for Divinity. Beryl. Dan. 10:6; Ez. 1:16. The idea is “firm establishment.” This verse speaks of the strength of His hands to establish firmly and bring to completion the purposes of God. Belly here is better understood as “deep emotions.” It’s the same word used in 5:4 where she said, “my bowels were moved for him.” Jesus is moved with great feelings of love for His people. Ivory comes from the tusk of an elephant, something living, and thus speaks of pain and suffering- His suffering for her.
Guyon. Marble represents Christ’s incorruptibility. He was united with His Father (set in sockets of gold) and thus did not see corruption during those few hours when He died. Ro. 8:29.
Verse 15. His legs are pillars of marble Set on bases of fine gold. His countenance is like Lebanon, Excellent as the cedars. Lex. Lit. His legs are pillars of marble, set upon bases of fine gold; His appearance is like Lebanon, excellent as the cedars.
Legs as pillars of marble — Christ’s stability and strength; Set on golden bases — every movement of His humanity founded upon divine glory.
Wesley. Gold — His feet are compared to gold, for their singular brightness, for which they are compared to fine-brass, Revelation 1:15. Lebanon — In respect of its cedars, tall, and upright, and stately.
Guyon. Jesus’s perfections are without number. We are speechless to try to tell of His worth, She tries to express the inexpressible. Jesus is the expression of God.
Nee. Power to stand. The word for “marble” is exactly the same word which is translated In other scriptures as fine linen. This speaks of Jesus’ inherent righteousness. His absolute righteousness gives Him eternal stability. Thrice the maiden mentioned “fine gold” in describing him: 1) the thoughts of His mind; 2) the word of His hands; 3) the stability of His steps. Gold indicates Divine Nature. Thus, it was God expressing Himself through His Son. He is a Man Glorified in the Heights of Heaven.
Verse 16. His mouth is most sweet, Yes, he is altogether lovely. This is my beloved, And this is my friend, O daughters of Jerusalem! Lex. Lit. “His mouth is most sweet” — His words, His kisses, His every expression are sweetness itself. It signifies the Word of God — every utterance from Christ filled with grace, consolation, and life (cf. Luke 4:22: “gracious words proceeded out of His mouth”). “Altogether lovely” — In Hebrew: “the whole of Him is desirableness.” Nothing in Him is unworthy; all is beauty, harmony, and love — the perfection of both divinity and humanity. “This is my Beloved, this is my Friend” — The Bride turns to the “daughters of Jerusalem” to testify: He is not only majestic and glorious, but also intimate, personal, and faithful. The Beloved (דֹודִי) expresses love’s passion; the Friend (רֵעִי) expresses companionship and mutual delight.
Nee. Nee says that “palate of taste is most sweet.”
Kale. 5:10-16 Who is This Man? The Bride speaks one of the clearest, most glorious descriptions of Jesus found in the Bible. [She speaks this without offense.] Radiant & Ruddy (5:10) - Divine; Man. Radiant = "dazzling, sunny or bright". This radiance speaks of his divine nature; God poured into human flesh. Ruddy = "rosy cheeks". Ruddy speaks to his Human nature. He is human, approachable, real. He's way over me, but right with me. - in Hebrew 10,000 is the number for infinite. Colossians 1:18 There is no equal to him. Chief among 10,000 (5:10) The 10-fold description of the Bridegroom. Sovereign Leadership (5:11) - His head is purest gold. His leadership & divine authority; the head of the church; (Dan 2:32-38; Eph 1:20-21; Col 2:10) - He's not gray. Holy Dedication (5:11) - His hair is wavy…black as a raven or balding. He is the ancient of days and yet he is eternally youthful. The letters of Hebrew look like black locks of hair. Loving Insight (5:12) - His eyes… doves by the water streams - Jesus' eyes; how He sees us; washed with milk, nurturing love. His eyes like doves tell us that He has singleness of vision and can look upon us with purity. He has Holy Spirit anointed vision that is washed in love. He sees you with eyes that see everything virtuous about you, not what's wrong with you. Exquisite Emotions (5:13) - His cheeks are like beds of spice - "Beds of
spice" = "bosem", which means "creating desire". The life and personality of Jesus awaken the desire within us to know Him. Towers of spice; He has emotions; He is joyful, playful; the emotional life of Jesus is exquisite. Live-Giving Words (5:13) - His lips are like lilies - His lips are truthful. His lips are anointed with grace (Ps 45:2, Luke 4:22, John 7:46); always life giving
and encouraging. Every word as pure as a lily. But myrrh was the secret of His anointing. The myrrh on the speech of Jesus brings people into the revelation of the cross. The lily gives a sweet smell while the Myrrh has a sense of suffering attached. He cuts but He heals. Perfect Power (5:14) - His arms are rods of gold - arms speak of power; The arm of The Lord is His power demonstrated in our lives. Jesus Christ is the Rod of God, the Rod of Moses, Aaron's Rod that budded in the Holy Place, Isaiah's Branch of The Lord and the Father's scepter of Righteousness. Set with chrysolite - This is beryl, a jewel that shines like a diamond. All the works of Jesus are golden, skillfully set like a beautiful jewel. Tender Compassion (5:14) - His body … like polished ivory – Some translations "his belly" or "his yearning heart". This Hebrew word conveys the meaning of tender compassion, a yearning heart. His inner being is shining
white with glory. Decorated with sapphires...the sapphire stone is listed as one of the gems of the breastplate (Simeon... "He who hears" and is one of the foundations of the New Jerusalem (Rev 21:19); the Throne of God is a "sapphire throne" (Ezek 1:26). Ways of Wisdom - His legs are pillars marble - Jesus walks in wisdom beyond measure. His legs (His ways) are always executed with strength and dignity. He does not waiver under pressure. Set on bases of gold - These are the divine foundations upon which righteousness rests. Whatever The Lord does, it is based on purity, holiness and truth. (Rev 15:3, Ps 25:10). Leaders of integrity. His Excellency (5:15) - His appearance is like Lebanon. Choice as its cedar’s trees". Intimacy With Him (5:16) - His mouth is sweetness itself The legs weren't broken at His crucifixion. We are drawn to strong - He is awe-inspiring, like looking upon a mountain range. Lebanon was a symbol of strength and stately beauty. - - Jesus can give us sacred intimacy with Himself that is sweetness to the soul. To know Him is to love Him. To love Him is to be loved by Him. To be loved by Him is heaven. Heaven is the eternal "kiss" of Jesus Christ. He is Altogether Lovely - There is not a single fault in Jesus. You will never find a hidden fault in Him. Hebrew = "His is all desires". The original word is plural. Jesus is all desires. He is every desire fulfilled. Jesus is all your dreams come true. Every desire of a Bride can be found in Him. With delight He satisfies our every longing for a life partner. Nothing else can even compare to Him. Her Victory. Remember she sings of His praises when He seems afar off, and she is feeling beaten down. He has hidden himself for a season, yet her praise and joy are in Him. She is not offended. The glory of the Bridegroom was infinitely greater than the pain of her process of growth. She calls Him, "my Lover...my Friend." There is a key in this passage for coming out of a wilderness season. Praise the Lord! He is not only the Sovereign One whose head is finest gold. He is also One who
embraces us as true friends.
“His mouth is most sweet, Yes, He is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.” Her answer revealed her love for the King—she gave ten descriptions of His beauty (5:10-16). 5:10. My Beloved is white [dazzling, NASB] …and chief among ten thousand. 5:11. His head is like the finest gold; His locks are wavy…5:12. His eyes are like doves…5:13. His cheeks are like a bed of spices…His lips are lilies…5:14. His hands are rods of gold…His body is carved ivory…5:15. His legs are pillars of marble…His countenance is like Lebanon…5:16. His mouth is most sweet, yes, He is altogether lovely. This is my Beloved, and this is my friend. (Song 5:10-16).
Wurmbrand. Treats 4:16-5:1 as a single unit. The Bride calls the winds to make her more presentable to the King. See. Es. 1:12. North Wind represents the discipline of the Lord – adversity, trials, pressure. The South Wind represents winds of blessing, warmth. Both are needed. These trainings and preparations are superintended by the Holy Spirit.
“I was envied by some, despised by many, hated perhaps by others, often blamed for things I had nothing to do with; an innovator of what have become established rules of missionary practice, working in many respects without precedence and with few experienced helpers; often sick in body as well as perplexed in mind, and embarrassed by circumstance. Had not the Lord been especially gracious to me, had not my mind been sustained by the conviction that the work is His and He is with me, I must have fainted and broken down. But the battle is the Lord's - and He will conquer.” Hudson Taylor.
