Today, we will immerse ourselves in the depths of Chapter 6,
Verse 13 of the Song of Solomon, the final verse in Chapter 6. While some may
view it as a mere precursor to Chapter 7, it possesses its own
unique significance, worthy of our contemplation.
In this beautifully enigmatic verse, the Shulamite woman is
called to turn or “return,” a gesture that seems to beckon admiration
and curiosity. This act is not just a physical movement; it is an invitation to
witness a sublime, captivating beauty, as if she embodies the
essence of all that is exquisite in the world.
Following this elegant invitation, we are met with a
profound question, likely posed by an observer or a collective voice that
speaks to the heart of admiration: “Why do you gaze upon the Perfect
One?” or, in other translations, “What will you see in the
Shulamite?” This question invites an exploration of the nature of
beauty and desire, urging us to consider what draws our gaze to the seemingly
perfect form before us.
The response is equally evocative: “One like the
dance of the Mahanaim,” or in some renditions, “as upon a
dance between two armies.” This vivid imagery brings to mind a scene
of dynamic motion and grace, painting the Shulamite’s allure as something akin
to an exquisite performance, a ballet of beauty caught in the tension of
passion and admiration. The comparison to a dance not only emphasizes her charm
but also implies a celebration of love and attraction that transcends the
ordinary.
Is this solitary verse ample to satiate our spiritual
yearning? I assure you, it is not merely enough; it is a wellspring of richness
and inspiration, inviting us to reflect deeply on the intricate dance between
love, beauty, and the profound connections we forge with one another.
This verse uses the Hebrew verb “shub,” which
means “turn,” and does so with remarkable emphasis, repeating
it four times—an unusual occurrence in the Old Testament. Intriguingly, this
theme of turning is mirrored in another poignant verse, Jeremiah 15:19, in which the Lord speaks directly to His prophet, who finds himself in a
profound moment of spiritual decline. Even a great man like Jeremiah, revered
for his prophetic insights, faced undeniable moments of weakness. He had backslidden, drifting away from his steadfast faith amid adversity.
Let us take a few moments to explore the Jeremiah text,
where the word “shub” also appears four times, paralleling our focus in the Song of
Solomon. For context, in verse 18, Jeremiah’s voice rings with deep sorrow and
lament: “Why must I continually suffer such painful anguish?” This
rhetorical question encapsulates the weight of his torment, felt over more than
fifty years of tumultuous ministry. He elaborates, “Why must I endure the
sting of their insults like an incurable wound?” This raw imagery vividly
portrays his emotional agony; Jeremiah faced relentless mockery, abuse, and even
imprisonment, leading him to a perilous brink of despair where he contemplated
surrendering his prophetic calling.
In his anguish, he cries out to God: “Will you let me
down when I need you, like a brook one goes to for water but cannot rely on?”
This poignant metaphor paints a picture of his perceived abandonment, likening
God to a parched creek, dry and unyielding in his time of need—an illustration
of profound disillusionment with both the Lord and the people who were supposed to
heed his divinely inspired words.
God’s response to Jeremiah’s lament in verse 19 is both
direct and corrective: “You must repent of such words and thoughts! If you
do, I will restore you to the privilege of serving me. If you speak what is
worthwhile instead of what is worthless, I will again allow you to be my
spokesman. They must become like you; you must not become like them.” In
this passage, “shub” surfaces again, translated as ‘repent,’ ‘restore,’ and
twice in the imperative form ‘become.’ This repetition underscores a profound
need for transformation—both in Jeremiah’s heart and in his mission among the
people he was called to serve.
It is noteworthy that Jeremiah heeded God’s call to
repentance, thereby realigning himself with divine purpose, leading to a
period of powerful preaching and conviction in the latter years of his life.
Despite initially accusing God of failing him, comparing Him to a dormant brook
providing no sustenance, Jeremiah ultimately embraced God’s invitation to
renewal and restoration.
Thus, in both Jeremiah 15:19 and Song of Solomon 6:13, the
recurrence of “shub” reinforces their shared theme of returning to God.
Recall the beginning of Song of Solomon chapter 5: the bride has slumbered into
a state of indifference, allowing spiritual apathy to seep into her
relationship with the Lord. When the Lord approaches, she recoils, preferring
the comfort of her bed to the call of the One who loves her the most. This
imagery vividly portrays Solomon—symbolizing Jesus—imploring the Shulamite:
“Return, return.” In this context, “repent, repent” emerges as a resonant call,
urging her to turn back, rekindle her relationship with Him.
This message aligns with the heart of 1 John 1:9, which
assures us: “If we confess our sins, He is faithful and righteous to forgive
us our sins and to cleanse us from all unrighteousness.” The overarching
truth remains: if we sincerely confess our sins and humbly return to God,
expressing our genuine sorrow and a commitment to forsake our wrongs, He stands
ready to hear us, forgive us, and cleanse us once more. Therefore, the
directive resonates profoundly: “Turn, turn, O perfect one, turn, turn.”
The translation I have chosen describes the bride in the
text as “O perfect one,” a phrase that captures her exquisite beauty and
intrinsic value. Other translations refer to her as the “Shulamite,” a term
that invites deeper contemplation. I often use “Shulamite” to suggest that she
originates from a place called “Shula.” This prompts an intriguing question:
what does “Shulamite” signify within the context of this narrative? This
mystery enriches our understanding and invites us to explore its implications.
While there is no mention of a city named Shula,
archaeological efforts to locate it have, to date, proven
fruitless. In fact, no known area even resembling the name Shula has yet been
discovered. This absence leads us to speculate that the Shulamite is a country girl, hailing from a quaint, unincorporated town that might easily go unnoticed by a traveler passing by. Her humble origins evoke a sense of
warmth and relatability, suggesting that she embodies the simplicity and charm
of rural life, free of the sophistication of city living.
Another intriguing interpretation is that “Shulamite” in
Hebrew is a derivative form of the name “Solomon.” This notion implies that she
has willingly adopted the name associated with her beloved, much like how women
traditionally embrace their husband’s surname upon marriage. This concept presents
a profound spiritual truth: as Jesus is our Savior and our eternal Bridegroom, we
are called to take on His name and identity in the tapestry of our daily
existence.
In Acts 11:26b, we learn that “it was in Antioch that the
disciples were first called Christians.” Initially, this label may have first
been used derisively, as the people of Antioch mockingly referred to believers
as “little Jesuses.” However, God transformed this seemingly derogatory term
into something rich with significance and grace. Today, if we truly love our Lord
and engage in a daily walk with Him, actively nurturing a heartfelt
relationship, we will naturally begin to embody His name and reflect His
character in our lives. We embrace the title of Christian, even as we recognize
and confess our shortcomings and imperfections. Ultimately, our longing is to
be regarded as “Christ-like,” as others observe us, it is Christ in us
demonstrating the fruit of the Spirit: love, joy, and peace in action through
us.
The label “Shulamite” has many meanings. She may not
only evoke the characteristics of a devoted follower but also bear the legacy
of Solomon himself. Additionally, both “Shulamite” and “Solomon” are
intriguingly tied to the Hebrew word for “peace,” which is “shalom.” This
connection is particularly poignant, as it suggests that upon encountering her
Bridegroom and embracing love, the Shulamite (or peace) may face moments of
spiritual complacency or uncertainty. However, through her journey of discovery,
she realizes her need for Him, facing trials and tribulations as she longs for Him
to be with her (His peace) with a persistent heart, until she ultimately finds
Him.
The text offers a glimpse of Solomon/Jesus’ tender,
understanding attitude toward the Shulamite woman when she initially resists
His call for intimacy in Chapter 5. When she chooses the comfort of her bed
over His presence, He withdraws, allowing her space for reflection and growth.
Yet when she takes the brave step to seek Him and discovers her inability to
find Him, His response is both gentle and compelling: “Turn, turn, O perfect
one, turn, turn.” This heartfelt invitation encapsulates God’s constant
message to His wandering children: “Return, come home, I love you
unconditionally, even in your moments of weakness and spiritual lethargy. My
love for you remains unwavering, unconditional, and eternal.”
As expressed in John 13:1b, “Having loved his own who
were in the world, he now loved them to the very end.” This phrase, “to
the very end,” transcends merely the conclusion of Jesus’ earthly life or
the end of the world; it speaks to an eternal bond of love with our Savior and to the
ongoing journey toward spiritual maturity. Ephesians 4:13-15 elaborates
beautifully on this journey: “Until we all attain to the unity of the faith
and of the knowledge of the Son of God—a mature person, attaining to the
measure of Christ’s full stature. So we are no longer to be children, tossed
back and forth by waves and carried about by every wind of teaching by the trickery
of people who craftily carry out their deceitful schemes. But practicing the
truth in love, we will in all things grow up into Christ, who is the head.”
Our heavenly Father loves us through every season, even
when we feel spiritually sluggish or uncertain. His promise of love endures
until we are transformed into the very image of His Son, reaching the fullness
of maturity as a believer. As Paul assures us, “For I am sure of this very
thing, that the one who began a good work in you will perfect it until the day
of Christ Jesus.” (Philippians 1:6). This promise is the essence of God’s
unconditional love and divine purpose in our lives, guiding us steadily on a
journey toward completeness, maturity, and fulfillment in Him.
Isn’t that what the prophets of the southern kingdom spoke
to the king of Judah regarding the northern tribes of Israel when they urged: “Turn,
turn, O perfect one, turn, turn”? Alternatively, this sentiment could also be
expressed as “Return.” The southern kingdom, composed of two tribes—Judah and
Benjamin—was distinctive in both its geography and governance. The northern
kingdom, consisting of the remaining ten tribes, extended northward to Bethel
and encompassed a variety of regions, while the southern kingdom ended in the
arid landscape of the Negev Desert to the south. Its eastern boundary was
marked by the life-giving Jordan River, while the western edge met the
Mediterranean Sea’s shores. Jerusalem, strategically located and fortified,
served as its capital and a central hub of worship and governance, enduring as
the seat of power from approximately 922 to 586 B.C.
The division between these kingdoms arose dramatically when
Rehoboam, the son of Solomon, refused to alleviate the burdensome taxes and
forced labor that his father had imposed, which were particularly harsh on the
people (1 Kings 12:1-24). This heavy-handed approach led to a revolt, as the
ten tribes north of Bethel decisively declared independence, seeking
relief from Jerusalem’s centralized power.
Alongside this political rupture, Judah faced an unexpected
calamity. Shishak, the Pharaoh of Egypt, seized the opportunity to invade
Judah, plundering the riches stored in the Temple and the royal palace. His
forces not only looted vast treasures but also destroyed critical
infrastructure by dismantling several newly constructed fortresses, leaving the
southern kingdom vulnerable (2 Chronicles 12:1-12). The impact of this invasion
was profound and long-lasting, as Judah struggled to regain its former wealth
and stability. The region’s less fertile land compared to the northern kingdom
meant that Judah would constantly grapple with economic limitations and a
diminished capacity for prosperity.
Rehoboam, intent on unifying the kingdom through military
force, was divinely warned against such an action. “But God told Shemaiah
the prophet, “Say this to King Rehoboam son of Solomon of Judah, and to all
Judah and Benjamin, as well as the rest of the people, ‘This is what the Lord
has said: “Do not attack and make war with your brothers, the Israelites. Each
of you go home. Indeed, this thing has happened because of me.” So they obeyed
the Lord’s message. They went home in keeping with the Lord’s message.” (1
Kings 12:22-24).
Moreover, this theme of turning back and reconciliation
resonates in the New Testament, as highlighted in the book of James. It
concludes with a poignant reminder: “My brothers and sisters, if anyone
among you wanders from the truth and someone turns him back, he should know
that the one who turns a sinner back from his wandering path will save that
person’s soul from death and will cover a multitude of sins.” (James
5:19-20). This call to return is not just a matter of physical migration but a
deeper spiritual journey toward truth and redemption; it is about the
repentance of the heart and mind.
“Turn, turn, O perfect one, turn, turn,” the
Bridegroom, often identified as Solomon, expresses His longing with these
words, “…that I may stare at you.” The English Standard Version (ESV)
interprets this as “that we may look upon you.” This brings up the
question: who does the “we” refer to in this verse? I believe the “we”
represents not just the Bridegroom himself but also the collective of all those
who love and admire him. Together, they are drawn to the Shulamite woman, eager
to witness the beauty that emanates from her relationship with the Bridegroom.
The term used for “look” or “stare” here is the Hebrew word “chazah,”
which conveys a deeper meaning than a mere glance. It signifies the act of
prophesying or perceiving through the eyes of faith. This term underscores a
spiritual dimension to their longing, suggesting that they wish to see not just
her outward appearance, but the essence of her character and the divine love
she embodies.
The Bridegroom’s fervent desire to behold His bride is a
powerful testament to the depth of His love and admiration. He anticipates not
only her beauty but also the richness of her inner life and the flourishing of
their connection. This longing is intricately detailed in Chapter 7, where the
beauty of the Shulamite woman is further celebrated and explored, highlighting
the profound impact of their relationship.
Jesus emerges as a profound type and shadow, intricately
foreshadowing the future Church. As beautifully articulated in Ephesians
5:25-27, it states, “Husbands, love your wives just as Christ loved the
Church and gave Himself for her to sanctify her, cleansing her with the washing
of water by the word, so that He may present the Church to Himself as
glorious—not having a stain or wrinkle, or any such blemish, but holy and
blameless.”
This passage resonates with the depth of Christ’s
sacrificial love, highlighting His unwavering commitment to nurture and purify
the Church. He tenderly invites us, saying, “Turn, turn, my Darling. I am a
Husband and a Savior of grace, that I may gaze upon you.” Through this intimate
invitation, we witness the profound affection and admiration that Jesus has
for the Church, which He sees as breathtakingly beautiful and radiant,
adorned with virtues and grace.
This heartfelt connection naturally transitions into the
next chapter, often regarded as the longest poem in the book, a sentiment that
may spark differing opinions. In Chapter 7, Jesus exclaims His admiration anew,
lavishly detailing her beauty and virtues. He eagerly invites her, “My Darling,
come, I long to gaze upon you. I yearn to craft a poem that captures your very
essence, illuminating your unique attributes and the captivating features of
your godliness.”
As followers of Christ, we are beckoned to embrace a dynamic
and vibrant Christian life. Striving for excellence in our endeavors is not
about earning His favor or approval; we already have that. Instead, it is a
heartfelt response to His immeasurable love and worthiness. He cherishes our
beauty—not merely in our outward appearances but within our character, actions,
and unwavering devotion to His love. In embodying these qualities, we reflect His
divine glory, honor the sacred relationship we share with Him, and showcase
the splendor of His grace. Paul the Apostle said, “Do your best to present
yourself to God as one approved, a worker who has no need to be ashamed,
rightly handling the word of truth.” (2 Timothy 2:15). The Bridegroom is
saying, “I want to stare (gaze) at you, in all of your beauty.”
The text begins with a profound question: “Why do you
gaze upon the Perfect One?” This inquiry invites readers to delve deeply
into the significance of the Shulamite woman within the enchanting verses of
the Song of Solomon. The English Standard Version (ESV) captures this moment
as, “Why should you look upon the Shulamite?” Here, the maidens of
Jerusalem curiously probe the bride about her relationship with her elusive
Bridegroom, asking her when she last encountered him and lamenting his absence
from her side. Her response is tinged with longing and vulnerability as she admits,
“If you see Him, tell Him that I love Him; I am lovesick for Him. I yearn to be
reunited with Him.”
The maidens, intrigued, question her further: “What is so
special about Him? What does your beloved possess that no other beloved does?”
This pivotal inquiry prompts a self-reflective moment for the bride, leading
her to ponder her own worth and significance as she asks, “Why do you gaze
upon the Perfect One? What do you see? What is so remarkable about her?”
This introspective dialogue serves as a catalyst, guiding us into Chapter 7,
rich with poetic imagery that glorifies the bride’s beauty and the profound
delight it brings to her Bridegroom.
In this section, the passage conveys that her beauty evokes
immense joy and pleasure in the Beloved—a vivid reflection of one of Jesus’
virtues: the remarkable capacity to recognize and nurture the potential within
individuals through the transformative power of the Holy Spirit. A poignant
example of this is evidenced in the relationship between Jesus and Peter.
Despite Peter’s flaws and moments of doubt, Jesus envisioned him as a
foundational leader for His Church.
Consider the intimate interaction in John 21:15-17, which
unfolds after Jesus’s resurrection: “When they had finished eating, Jesus
said to Simon Peter, ‘Simon, son of John, do you love me more than these?’
‘Yes, Lord,’ he replied, ‘you know that I love you.’ Jesus then instructed him,
‘Feed my lambs.’ A second time, Jesus asked, ‘Simon, son of John, do you love
me?’ Peter affirmed, ‘Yes, Lord, you know that I love you.’ Jesus responded,
‘Take care of my sheep.’ Finally, He posed the question a third time: ‘Simon,
son of John, do you love me?’ Peter, pained by this repetitive questioning,
declared, ‘Lord, you know all things; you know that I love you.’ Jesus replied
lovingly, ‘Feed my sheep.’”
This exchange raises a compelling question: “What will
you see in the Shulamite? Why do you gaze upon the Perfect One?” It beckons
us to explore how the Lord perceives us. Often, we’re prone to underestimate
our inherent worth, viewing ourselves through a lens of imperfection and
unworthiness. In Chapter 1, verse 7, the Shulamite articulates her
self-perception: “I am so black, yet lovely and pleasant. O you daughters of
Jerusalem, I am as dark as the tents of Kedar, like the beautiful curtains of
Solomon!” Here, she candidly acknowledges her sunburnt skin, equates it
with unattractiveness, yet simultaneously affirms her inner beauty and
worth.
The inquiry surrounding her beauty receives its first answer
in verse 13, likely spoken by the Bridegroom: “...Like the dance of the
Mahanaim.” The term “Mahanaim” is steeped in Old Testament
significance, representing ‘God’s camp’ or a sacred ‘resting place.’ Notably,
Mahanaim once served as a brief capital of Israel during the reign of
Ish-bosheth, the son of Saul (2 Samuel 2:8). Thus, the Bridegroom articulates,
“I’ll tell you what I see in her; when she turns, her fellowship is sweet. When
I am in the garden communing with her, I experience an intimacy that fills my
heart with joy. I see in her a harmonious company of two armies.”
This vivid description evokes images of a vibrant
congregation, paralleling the Church’s description. The Greek term for
Church, “Ecclesia,” signifies a gathering of ‘called out ones.’ We are summoned
from the world and our flawed pasts by the Holy Spirit, saved by the rich grace
of God, and united as a body of believers who cherish the name of Jesus as our
own—a formidable company composed of two armies. The word ‘armies’ evokes
imagery of a substantial multitude, suggesting the expansive reach of
believers.
Why are there two distinct armies mentioned? This
intriguing concept can be traced back to the profound narrative found in
Genesis, where it is revealed that God created humanity in His own image,
reflecting His essence and nature. The purpose behind God’s creation of
humankind was intentional and imbued with significance—He envisioned humanity
as an extension of Himself, establishing a familial bond that would enable
humans to serve as His human/divine council on earth.
In the celestial realm, God initially established a council
of divine beings who faithfully attended to Him and fulfilled their sacred duties
with reverence. However, the Scriptures bear witness to a dramatic rebellion,
as two-thirds of these celestial beings turned away from their appointed roles,
forsaking their place in the heavenly hierarchy. This act of rebellion resulted
in their descent to earth, marking a profound disruption in the divine order
and creating a chasm between the divine and the earthly realms.
In this richly layered context, I propose that the two
armies referenced in the poetic verses of the Song of Solomon symbolize devoted human believers stepping into the roles abandoned by the
rebellious celestial beings in God’s divine council. These faithful followers
of God, filled with purpose and determination, unite with the remaining
one-third of celestial beings still loyal to their Creator. Together, they form
a reconstituted divine council that unites the natural and spiritual realms, embodying
the fullness of God’s overarching design for harmony and order in
heaven and on earth.
This interpretation highlights the critical role that
believers play in God’s divine plan, underscoring their essential involvement
in His ongoing work. Their engagement signifies a restoration of divine order
and purpose, thus bridging the gap between the spiritual and physical realms and fulfilling God’s ultimate intention for a world woven together in love,
service, and communion with the divine. Jesus taught us to pray this way in
understanding the ‘Lord’s Prayer.’ “So pray this way: Our Father in heaven, may
your name be honored, may your kingdom come, may your will be done on earth as
it is in heaven.” (Matthew 6:9-10)
While Christians may
frequently feel like a minority in society, we can take heart in the comforting
truth that, in the divine presence of God, we belong to an immeasurable
collective of faith, as it says in Hebrews 12:1: “Therefore, since we are
surrounded by such a great cloud of witnesses, we must get rid of every weight
and the sin that clings so closely, and run with endurance the race set out for
us.” This beautifully illustrates the Bridegroom’s vision for His bride; we
are adorned with a glorious banner proclaiming His love over us. I believe this
signifies local groups of believers and various assemblies spread across the
globe, all coming together when He returns—a magnificent company of two armies.
The term “armies” not only infers unity but also reflects the reality of
spiritual warfare.
In Chapter 6, verse 4, we encounter a poetic portrayal of
her beauty: “My darling, you are as beautiful as Tirzah, as lovely as
Jerusalem, as awe-inspiring as bannered armies.” When Christ Jesus gazes
upon His Church, He perceives a valiant army; He sees us as a resolute group of
soldiers donned in the whole armor of God. We are envisioned as the Church
militant, where even the gates of Hell shall not triumph against us. Furthermore,
He sees us as the Church triumphant; through our Savior, death, Hell, and the
grave have been vanquished as enemies, and we shall reign eternally alongside
Him as the victorious Church triumphant.
What does the phrase “like the dance of the
Mahanaim” truly convey? In the King James Version (KJV), this section
is translated as “As it were the company of two armies.”
Remarkably, the word “company” is rendered as “dance” or
“dancing” in seven different instances throughout the Old Testament,
making this the singular occasion where it appears as “company.” This
invites a thoughtful question: What kind of army is described as a dancing
army? It evokes an image of a joyful, triumphant, and praising force,
brimming with enthusiasm and joyful abandon.
Consider the awe-inspiring moment when the children of
Israel dramatically crossed the Red Sea, having just witnessed the divine power
that led to Pharaoh’s army being drowned in the depths. Their liberation
sparked an explosion of uncontainable joy and gratitude. Miriam, Moses’s sister, was a fearless prophetess who led the people with joyous tambourines, filling the
air with vibrant songs of victory. They danced with unrestrained exuberance,
their movements celebrating the monumental triumph over oppression and slavery.
This vivid scene reveals a lively, rejoicing battalion of warriors, all
glorifying an all-powerful God. Through this lens, we understand that biblical
dancing is inextricably linked to themes of celebration and triumph,
underscoring its continued significance and acceptance in today’s worship practices.
An equally poignant example of a jubilatory, dancing
community unfolds with the return of the Ark of the Covenant to Jerusalem.
Scripture tells us, “King David was told, ‘The Lord has blessed the family
of Obed-Edom and everything he owns because of the ark of God.’ So David went
and joyfully brought the ark of God from the house of Obed-Edom to the City of
David. Those who carried the ark of the Lord took six steps, and then David
sacrificed an ox and a fatling calf. Now David, wearing a linen ephod, was
dancing with all his strength before the Lord. David and all Israel were
bringing up the ark of the Lord, shouting and blowing trumpets.” (2 Samuel
6:12-15). This vivid portrayal stands in stark contrast to notions of a
lifeless or overly formal Church. Instead, it reveals a dynamic and spirited
community that thrives on worshiping an omnipotent and all-knowing God. Modern congregations need to embrace this rich legacy of joyful
expression, recognizing that such celebration lies at the heart of worship and
is a vital aspect of their faith journey.
What is profoundly striking about this succinct verse is its
vivid portrayal of a God who personifies the essence of second chances. He is
ever-present, extending His loving call, urging us to turn (or return) to Him,
even when we find ourselves steeped in feelings of failure or disappointment.
His grace is an open invitation, compelling us to return to the embrace of
His love over and over again. “Turn, turn, O Perfect One! Turn, turn, that I
may gaze upon you!” This heartfelt plea underscores that His gaze is not
one of judgment concerning our sins or flaws; instead, it is filled with deep
admiration for the beauty that resides within us.
He is passionately in love with us for the treasures He has
placed in our hearts—each of us represents a sacred dwelling place, a thriving
garden that nurtures seeds of potential, blossoming and unfolding with each
passing day. This garden, rich with life and hope, is a sanctuary where He
yearns to visit, to rejoice in the abundant fruits of our spiritual growth and
maturity.
“Why do you look upon the Perfect One like the dance of
the Mahanaim?” she questions, her voice tinged with vulnerability as she
expresses, “I’m not much to look at.” The maidens of Jerusalem, intrigued and
puzzled, echo her sentiment, asking, “What do you see in her?” The Bridegroom,
embodying divine love and acceptance, answers with confidence, “I see armies; I
see a victorious Church; I see a glorious, triumphant people, clothed in the full
armor of God, boldly marching forward in glorious victory.”
This singular verse artfully sets the stage for the
unfolding narrative in Chapter Seven, where the Bridegroom continues to
celebrate His bride’s beauty and worth, revealing the depth of His regard for
her. It is crucial to grasp that this message transcends the singular figure of
the Shulamite bride; it serves as a rich metaphor for the collective identity
of the Church, illustrating how God perceives His people with profound honor,
dignity, and limitless potential for greatness.
Stephen Barnett
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