#16 The Song of the Father

by Dr. Stephen Phinney

One of my favorite books in the Old Testament is the Song of Solomon. Why? Well, for a romantic like me, it reveals the full-on intimacy Christ desires to have with His Bride. The lack of fear and blockage between the couple shows my lifelong desire, and goal, I have with Jesus – to know Him in the most intimate form possible - from the inside out. 

The full title in Hebrew is “The Song of Songs, which is in the book of Solomon.” The book is called by some, Solomon's Song. The Hebrew title implies that it is the choicest of all songs. 

Due to the level of intimacy of this song, the early Jewish and Christian writers were silent as to the Song of Songs. There is no quotation from it in the New Testament, nor is there any clear allusion to it on the part of our Lord or the apostles. Since the first century AD, it has been used to describe the magnificent relationship between Christ (the Groom) and the Church (His Bride).  

Most scholars regard the text within the Song of Solomon as comparatively free from corruption. The title, in the Hebrew text, ascribes the poem as the dialogue between Solomon and his bride. The beauty and power of the book has seemed to assist students and editors to make the writing worthy of the gifted king (Solomon), whose fame as a composer of both Proverbs and Songs was handed on to later times. In fact, Solomon wrote one thousand and five (1,005) songs (1 Kings 4:32). Moreover, the name of Solomon is prominent in the Song of Songs itself (Song 1:5; 3:7, 9, 11; 8:11). If the traditional view that Solomon wooed and won the Shulammite (his bride) is true, then Solomon’s authorship is easily defended. 

Solomon is at home in Hebrew word pictures. He writes with words that clearly reveal the intimacy between a groom and his bride. His vocabulary is extensive and the movement of the poem is graceful. He uses words not only to express his intimate love for his bride, but “makes love” to her with words. This is the most intimate expression of marital intimacy. This poem clearly reveals that the act of making love is not an act at all; but rather, it is the journey to physical intimacy that love truly reveals itself. This is not only significant to us as Christ’s Bride, but critical for us to see how Christ “woos” us in order to express His undying love for us. 

JEWISH TRADITIONS 

To the Jews, the Song is a pure allegory of the love of Yahweh (God the Father) and His people (the Jews). From the latter part of the 1st century AD down to our own day, the Jewish rabbis have taught that the poem celebrates a spiritual love - Yahweh being the bridegroom and Israel the bride. Canticles (Song of Solomon) were supposed to be a vivid record of the loving “intercourse” between Israel and her Lord, from the exodus on to the glad Messianic time. The Song is read by the Jews at Passover, which celebrates Yahweh's choice of Israel to be His spouse. This allegory of the marital love of Yahweh and Israel became popular in the early church as Christ’s love letter to His Bride – both by Jews and Christians. The primary difference is the Jews are still awaiting their Messiah, while the Christians know and believe He has already come. 

The Literal Interpretation: 

Jewish interpreters and Christian scholars interpreted Canticles (Song of Solomon) as a song in celebration of the marriage of Christ and His Bride. This strictly literal interpretation of the Song was of a poor shepherd girl (unsaved condition of the Bride of Christ); the other was a wise and wealthy king (Son of the Father). In the Song, the Groom and His Bride interview each other (Song 1:9-11,15; 2:2; 4:1-7; 6:4-13). These interviews are a set up for the engagement that was soon to take place between the two of them. The poetic picture here is that of Christ drawing His Bride unto Himself. 

From the first chapter of this magnificent book, we have Christ and His Church (Christ and a believer) expressing their esteem for each other. Secondly, the Bride (the Church) speaks to the Bridegroom (Song 1:2-4), to the daughters of Jerusalem (Song 1:5-6), and then to the Bridegroom (Song 1:7). Thirdly, Christ (the Bridegroom) speaks an answer to the complaints and requests of His spouse (Song 1:8-11). The Church expresses the great value she has for Christ and the delights she takes in communion with Him (Song 12-14). Fourthly, Christ commends the Church's beauty (Song 1:15). And finally, the Church returns the commendation (1:16-17). Where there is a fire of true love to Christ in the heart, it will be of use to fan it into a flame. 

"May he kiss me with the kisses of his mouth! For your love is better than wine. Your oils have a pleasing fragrance, Your name is like purified oil; Therefore the maidens love you. Draw me after you and let us run together! The king has brought me into his chambers. We will rejoice in you and be glad; We will extol your love more than wine. Rightly do they love you. I am black but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. Do not stare at me because I am swarthy, For the sun has burned me. My mother's sons were angry with me; They made me caretaker of the vineyards, But I have not taken care of my own vineyard” (Song 1:2-6). 

The spouse, in this dramatic poem, is first introduced addressing herself to the bridegroom and then, to the daughters of Jerusalem. This is just as in the case of an unsaved person coming to Christ for introduction, for engagement, and ultimately for holy matrimony to Christ. 

The woman’s (bride to be) heart has been taken up with the thoughts of Him. These relative thoughts were the precursor to the matter which her heart was writing about (Psalm 45:1). Scripture shows us she had two primary desires. 

FIRST DESIRE - She desired the bridegroom's friendship 

“Let him kiss me with the kisses of his mouth” (Song 1:2). That is: “Be reconciled to me, and let me know that He is so; let me have the token of His favor.”(1) Kisses are historical of the symbol of friendship. Most of Western civilization considers a kiss sensual; this is neither biblical, nor correct.  

The Old Testament church desired for Christ to manifest Himself in the flesh. To receive the communications of divine grace in the Gospel was to be no longer under the law as a schoolmaster, or under a dispensation of bondage and terror. God was to reconcile the world unto Himself, binding up and healing (which the Law was unable to do), like a father who kisses his child after she has been disciplined. The kiss shows the greatest act of reconciliation. The Gospel is summed up in our kissing the Son (Psalm 2:12); so is the Gospel of grace summed up in His kissing us, as the father of the prodigal kissed his son when he returned penitent. It was a kiss of peace.  

True believers earnestly desire the manifestations of Christ's love in their souls, as well as the knowledge of His love which surpasses knowledge (Ps. 27:4). “Many are saying, ‘Who will show us any good?’ Lift up the light of Your countenance upon us, O LORD! You have put gladness in my heart, More than when their grain and new wine abound” (Ps. 4:6-7). They are ready to welcome the manifestation of Christ's love and friendship to their souls by His Spirit, and to return them in the humble professions of love to Him and satisfaction in Him. This is the fruit of his lips in peace, according to Isaiah 57:19. Bishop Reynolds said it so precisely years ago, “Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful.” (2) 

The bride of Solomon (Bride of Christ) gives several reasons for her desire:  

• Because of the great esteem she has for His love, His love is better than wine. Wine makes the heart glad, refreshes sinking spirits, and exhilarates those who drink it. However, the Bride of Christ is stating here that she finds more pleasure in loving Christ and being beloved of Him. She believes that the fruits and gifts of His love, and the pledges and assurances of it, are better than any exquisite delights of earthly senses. And it is more reviving to her than the world’s most powerful stimulants. Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainment this world can give. 

• There is a condition regarding the desire the Bride of Christ has upon her. The Bride can expect the kisses of Christ's mouth and the comfortable tokens of His favor, only if she prefers His love before all delights of the kisses of humanism, and would rather pass by those delights. Rather than forfeit His favor, she takes more pleasure in spiritual joys than in any bodily refreshments that belong to this world. (Song 1:3): “Because of the savor of thy good ointment (the friendliness and acceptableness of Your graces and comforts), thy name is as ointment poured forth” (KJV, parentheses mine). The unfolding of Christ's name is as the opening of a box of precious ointment, which fills the room with fragrance once the package has been opened. This fragranced ointment was used for two reasons in biblical history; first, in covering the body of a dead person and secondly, in the act of lovemaking. The Spirit is the oil of gladness with which Christ was anointed (Heb. 1:9). All true believers also have that unction, or anointing (1 John 2:27). Thus, He is precious to all believers, they to Him, and believers to one another. A good name is as precious ointment, but the Groom’s name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines all others in beauty. This truth should bring a deep and rich meaning to all written passages of fragrance, oil, and fruit of His lips.  

• The Bride’s third and most important desire is in the general affection that others would have for the Groom: “Therefore do the virgins love thee” (Song 1:3, KJV). It is Christ's love shed abroad in our hearts that draws other Bridal members who struggle with the world’s desires to love Him. Who are these virgins? They are those who preserve the purity of their own lives and are true to the vows by which they have devoted themselves to the Groom. Members who desire not to suffer their affections, to be violated by solicitations of the world and the flesh, are those who love Jesus Christ and follow Him wherever He goes (Rev. 14:4).

SECOND DESIRE - The Bride wants sweet fellowship from the Groom (Song 1:4). 

• Her petition for Divine grace: “Draw me” (1:4, KJV). This implies a sense of distance from Him, a desire of union with Him. She had prayed that He would draw closer to her, and that He would draw her closer to Him. Our Groom, Christ, has told us that none come to Him unless the Father draws him (John 6:44). We are not only weak, but reluctant to come to Him. We must ask the Holy Spirit to encourage us to follow His invitation to come to Him. Critical note: We are not driven to Christ, but are drawn by the power of His love. 

• Her pledge to His response is: “Draw me away! We will run after you” (Song 1:4, NKJV). Because of the influences of His grace, we cannot run after Him if He did not draw us (2 Cor. 3:5; Phil. 4:13). When Christ, by His Spirit, draws us - we must, with our bodies, souls, and spirits run after Him. Not only should we walk, we should run after Him. This should convey our eager desire, readiness of affection, and vigorous pursuit of His perfect love and affections. When Christ pours out his Spirit upon His Bride, all members receive the refreshing influences of the Spirit, and are made to run to Him with all the more joyfulness (Isa. 55:5).  

What a wonder and joy to be given some of the basic details of intimacy that Christ will enjoy with His Bride (us) in the days of eternity. I eagerly look forward to the endless process of getting to know Him from the inside out.  


Next: The Groom Unites with His Bride 

The Song of the Father Copyright © 2013 IOM America. Permission to reproduce for educational purposes. Please keep author’s name intact. 

1 Matthew Henry. Complete Commentary on the Whole Bible (1706). Internet Sacred Text Archive. http://www.sacred-texts.com/bib/cmt/henry/sol001.htm (accessed Jan. 24, 2013). Public domain in the US due to publication prior to 1923. 

2 Ibid.

All Scriptures, unless otherwise stated, are taken from the New American Standard Bible, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.  

Scriptures marked KJV are taken from the Holy Bible, King James Version, public domain.   

All Scripture quotations marked NKJV are taken from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.