Turn, Turn, O Perfect One! Turn, Turn

“Turn, turn, O Perfect One! Turn, turn, that I may stare at you! Why do you gaze upon the Perfect One like the dance of the Mahanaim?” Song of Solomon 6:13 NET

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

I Went Down To The Orchard Of Walnut Trees

“I went down to the orchard of walnut trees, to look for the blossoms of the valley, to see if the vines had budded or if the pomegranates were in bloom. I was beside myself with joy! There please give me your myrrh, O daughter of my princely people.” Song of Solomon 6:11-12 NET

Today, we are going to delve into two particularly difficult verses from the Bible that, despite their challenging nature, are rich with profound beauty and significance. Many scholars and theologians who have devoted years to the meticulous study of the Old Testament often deem these two verses—especially verse 12—as among the most elusive and challenging to interpret. My aim is to approach these verses from two distinct perspectives, allowing for a more nuanced understanding of their meaning. While my thoughts may be preliminary, they are crucial to deepening our exploration today.

It’s important to acknowledge that various translations of the Bible may attribute the voice to either the Bridegroom or the bride. Each perspective provides a captivating illustration of the sacred relationship between Christ and the Church, akin to a divine romance that transcends earthly understanding. However, I want to clarify that our focus today is not on salvation verses. For instance, Acts 16:30b-31 poses the poignant question, “What must I do to be saved?” and offers a clear response: “Believe in the Lord Jesus, and you will be saved, you and your household.” Similarly, Romans 10:13 emphatically states, “For everyone who calls on the name of the Lord will be saved.” These verses convey solid truths about the path to salvation.

In stark contrast, the verses we will examine today invite us to experience themes of fellowship, intimacy, and communion with our Savior. Regardless of whether the voice is that of the Bridegroom or the bride, the essence of the message remains consistent: a cherished and transformative communion with the Lord, characterized by love and deep connection rather than mere doctrinal agreement.

Can we unravel the deeper meanings hidden within these two verses? We can, especially with the illumination of the Holy Spirit, who inspired these profound words through Solomon in the first place. The Holy Spirit resides in our hearts, offering us clarity, vision, and peace as we embark on this journey to understand the intricate meanings woven into the text.

As we prepare our hearts to engage with this scripture, let us take a moment to reflect on David’s little prayer, drawing inspiration from Psalm 119:18: “Open my eyes so I can truly see the marvelous things in your law.” The Hebrew word translated as ‘marvelous’ is ‘pala,’ conveying not just wonder, but also the notion of difficulty or complexity. Indeed, today’s text presents us with challenges to comprehend, but with divine insight and guidance, we can uncover the rich, transformative messages that await us, nurturing our relationship with God as we seek Him with earnest hearts.

Most commentators agree that this passage features the bride, inviting us into her deeply personal journey as she descends into her garden and says, “I went down to the orchard of walnut trees.” Previously, she had extended a heartfelt invitation to Him; now, she embarks into the garden alone, acutely aware of her Bridegroom’s absence, her heart a mix of longing and anticipation. This poignant moment brings to mind a beloved hymn from 1912, “I Come to the Garden Alone,” which eloquently expresses an intimate communion with Christ Jesus:

I come to the garden alone, 

While the dew is still on the roses; 

And the voice I hear, falling on my ear, 

The Son of God discloses.

And He walks with me, and He talks with me, 

And He tells me I am His own; 

And the joy we share as we tarry there, 

None other has ever known.

The imagery of ‘garden’ evokes a vivid picture of a verdant grove, abundant with life; as the historian Josephus described, these are likely flourishing walnut trees, their branches heavy with ripe walnuts waiting to be harvested. With each step she takes, she embarks on a quest filled with both hope and curiosity, eager to see if the fruits of the valley are thriving to delight her Bridegroom. This relationship reflects our own connection to the Church, our desire to bring joy and fulfillment to our Savior. How dramatically our lives could shift if we focused wholeheartedly on producing bountiful fruit and nurturing the growth of our fellow believers.

The walnuts in verse 10, the vines in verse 11, as well as the pomegranates symbolize a rich collection of fruits—each representing unique blessings and experiences along life’s journey. The air is perfumed with heavy aromas, and the bold, vibrant colors of the garden capture her senses. Not long ago, she wandered through life feeling cold, indifferent, and unmotivated in her relationship with her Bridegroom, disconnected from His warmth. Yet, after He tenderly reassured her of her inherent beauty and worth, her heart now beats with renewed fervor as she declares, “I’m going to respond. I will go see how the fruit trees are developing.” As she immerses herself in the garden—where the lush, green vines entwine like ribbons around the trellis and the pomegranates burst open, revealing their jeweled red seeds—she joyfully proclaims, “I was beside myself with joy!”

This segment of the poem is rich with symbolism and enigmatic meanings, leading to various interpretations. Some render this moment as: “Before I knew it, my fancy set me in a chariot beside my prince” (NAB); others express it as, “Before I realized it, my desire set me among the royal chariots of my people” (NIV) or, “Before I knew it, my desire set me amid the chariots of Ammi-nadib” (JPSV). While the exact interpretation remains elusive, one truth resounds throughout her experience: she is entirely captivated by the delightful sights and sounds as she inspects the fruits in her garden. The harmonious melody within her soul creates a symphony of emotions during this journey. As she surveys the ripening fruits, she longs to embody a fruitful presence—desiring to be a vibrant tree or a flourishing garden that radiates honor and glory to her Beloved.

Suddenly, out of nowhere, she encounters a magnificent chariot shimmering in the daylight, an unexpected marvel: “Before I knew it, there came a chariot out of nowhere.” The image of a chariot symbolizes something transformative; a divine vessel meant to uplift and transport. One interpretation even elaborates with the phrase “chariots,” suggesting a grand procession—a vivid convoy of chariots from Ammi-nadib, spectacularly adorned with colorful fabrics and lush decorations dancing in the breeze. Some scholars interpret this name as that of a specific individual, yet he remains elusive in the Song of Solomon and throughout scripture, leaving us to ponder his significance.

I believe “Ammi-nadib” is a compound word that carries profound meaning. Let’s break it down: ‘a-m-m-i’—where ‘a-m’ signifies ‘people’ and ‘m-i’ denotes possession—thus ‘ammi’ translates to “my people.” This term ‘Ammi-nadib’ captures a deep connection and affection that the Lord frequently expresses toward those who have been redeemed and brought near to Him, as seen in His proclamation: “They will be my people, and I will be their God” (Jeremiah 32:38). 

As the bride explores the garden, discovering signs of burgeoning fruit, joy radiates from her heart. Without warning, she finds herself swept away toward a gathering—a radiant assembly of believers within the house of God. “Therefore, since we are surrounded by such a great cloud of witnesses, we must cast aside every weight and the sin that clings so closely and run with endurance the race set before us” (Hebrews 11:1).

In Hebrew, ‘nadib’ signifies a community of willing, gracious, and generous souls. Viewing this through the bride’s perspective reveals a powerful truth: “I will not refuse Him any longer. I will respond when He knocks at my door. I will cast aside my coldness and indifference; I’m journeying to the garden, where His heart finds rest.”

The pomegranates are beginning to bud, their blossoms unfurling like the aspirations blossoming within her heart. The autumn sun casts a gentle, golden light over the landscape, illuminating the rich palette of the harvest. The late crops are ripening, and the grapes hang low from the vines, glistening with droplets of dew, while the walnut trees stand robust and fruitful, a testament to His care and love. Before she fully realizes it, she is transported into a gathering of fellow believers, another house of worship, where jubilant praises and songs of adoration fill the vibrant air, echoing through the boughs.

“Taste and see that the Lord is good; how blessed is the one who takes refuge in Him” (Psalm 34:8). He has drawn us together, and all of God’s faithful will pursue Him, their spirits exhilarated: “Magnify the Lord with me; let us praise His name together. I sought the Lord’s help, and He answered me; He delivered me from all my fears. Look to Him and be radiant; do not allow your faces to be ashamed” (Psalm 34:3-5).

Though she enters the garden alone, vibrant and full of expectation, she quickly rejoins the warm camaraderie of other believers. How magnificent it will be when we gather as one, lifting our voices in joyful, harmonious victory, surrounding our Lord and magnifying His glorious name, celebrating the richness of fellowship and the beauty of His boundless grace!

This text offers a perspective on the bride being represented as the “I” in verses 11 and 12, which excites me. I might sometimes worship alone or need time in my prayer closet, but thank God, Christianity is not solely about individual “Lone Ranger” efforts. Christianity has always focused on our coming together as the corporate bride of Christ. This concept embodies the essence of the Church—the ecclesia, or the called-out ones—a gathered assembly of God’s people. Consequently, it’s not surprising that most commentaries interpret these two verses as referring to her. Now, let’s turn the page, consider a different perspective, and explore the possibility that the “I” could refer to Him, the King—Solomon Himself. Let’s reread it and engage with this interpretation.

Given this understanding, it’s hardly surprising that most biblical commentaries interpret these two verses as a reference to her, the bride. Yet, as we turn the page, let’s embark on a journey of exploration and consider an alternative view: what if the “I” actually signifies Him—Solomon, the King Himself? As we reread the passage, let us delve deeply into this perspective and contemplate its profound implications. What new insights might we uncover about the intricate relationship between the King and his bride? How can this lens enrich our understanding of love, divine leadership, and the powerful bond of community within our faith? There lies a wealth of meaning just waiting to be discovered in this captivating interplay.

“I went down to the orchard of walnut trees.” This evocative imagery invites us to view the scene through Solomon’s eyes, who serves as a rich symbol of Jesus in this narrative. We can find parallels throughout scripture that reflect moments when Jesus descended to relate to humanity. As articulated in the Gospel of John, “Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father” (John 1:14). This profound incarnation illustrates His willingness to engage with us on a deeply personal level.

Philippians 2:6-8 further articulates the magnitude of this descent: “who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men. He humbled himself by becoming obedient to the point of death—even death on a cross!” His willingness to embrace such humility underscores the essence of His mission. Had He not come down, we would have been left in the darkness of our sins, facing the terrifying prospect of eternal separation from our Creator.

The phrase, “I went down to the orchard of walnut trees,” paints a vivid picture of a lush, fertile landscape. An orchard, often viewed as a garden of abundance, symbolizes growth, cultivation, and the fruitful joys of life. In this setting, we find ourselves intertwined, yearning to be fragrant and pure, much like the blossoms of a well-tended garden. The selection of walnut trees, known for their robust, hard shells, is significant. While walnuts offer a flavorful and nutritious reward, accessing their inner goodness requires persistent effort. This serves as a metaphor for the trials we face in life; the hard shells represent the challenges and obstacles that often encase our hearts.

These difficult times serve a divine purpose, often requiring the Lord’s loving discipline, guidance, and, at times, even rebuke. Through these experiences, we’re led to soften our hearts and uncover a deeper, more resilient spirit within us. As God promises in Ezekiel 36:26, “I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh.” This transformation is crucial for spiritual growth.

What about the bride? How does she fit into this narrative? Her role is essential! Earlier, in Chapter 5, He had come seeking a connection at her home, but she chose not to respond, comfortable in her bed, nestled in her nightclothes. Oblivious to the divine presence at her door, she remained in her cocoon, detached from the world outside. As the night deepened, He came unannounced, knocking softly at her door, but her silence echoed in the stillness, prompting Him to withdraw.

Yet, change was brewing in her heart. Compelled by an awakening, she stepped out into the enveloping darkness, searching for her Bridegroom. Unfortunately, the night watchmen mistook her intentions and, believing her to be a harlot, inflicted pain upon her. This painful encounter was a hard lesson, but necessary for her growth. It symbolizes Jesus seeking His bride and asking, “Let me see my orchard (garden) of walnuts. What valuable lessons have you learned through your hardships?” She is the orchard (garden).

What insights have you gleaned from your own struggles? The psalmist captures this sentiment in Psalm 119:71-72: “It was good for me to suffer, so that I might learn your statutes. The law you have revealed is more important to me than thousands of pieces of gold and silver.” Through our journeys in these metaphorical walnut orchards, we can unearth profound spiritual truths, often learning far more in the valleys of adversity than on the heights of triumph.

Psalm 119:67 further encapsulates this experience: “Before I was afflicted, I used to stray off, but now I keep your instructions.” The challenges we face can cultivate a deeper appreciation and understanding of obedience, much as cracking open hard-shelled walnuts reveals their inner treasure.

The truth also resonates in Psalm 94:12, “Blessed is the man whom you discipline, O Lord, and whom you teach out of your law.”

So, let us willingly descend to the orchard of walnuts and explore the wealth of wisdom hidden within. Can you see how these elements intertwine, enriching our spiritual journey with depth and understanding?

Let’s delve deeper into this enriching theme. “I went down to the orchard of walnut trees, to look for the blossoms of the valley.” The speaker descends into the orchard not to seek the abundant fruits found on the mountainside, where the soil is rich, and the climate is favorable, nor the plentiful harvests that thrive in the expansive fertile plains, but rather to discover the blossoms that emerge in the valley. This metaphorical valley represents the low points in life—the discouraging times, those moments when we feel distant from God and struggle to sense His presence. “O that I knew where I might find him, that I could come to his place of residence!” (Job 23:3).

In this journey, Job encounters pivotal lessons. Amidst his profound suffering, he discovers that God is both sovereign and merciful—attributes that shine a beacon of hope even in the darkest times. He emerges from the valley of affliction triumphant and blessed by God. Consider Joseph, who endured many years filled with trials and tribulations deep in the valley of hardship. What wisdom was forged from his experiences? Joseph learned the invaluable lesson that steadfast faithfulness to God, especially in the face of false persecution, not only honors the Lord but also produces astonishing rewards. This faithfulness ultimately led him to a position of great authority as the second-in-command in all of Egypt, illustrating how God can transform desperate struggles of seeming defeat into triumphant promotion.

Likewise, Paul found himself in the barren expanses of Arabia—a stark desert land that can symbolize both spiritual desolation and profound isolation. What revelations did he glean while navigating this arid valley? Paul learned to place his total trust in Jesus, unlocking the mysteries of a divine plan that encompassed both the Gentiles and the Jews. In those quiet, solitary moments, clarity emerged amid his uncertainty and isolation.

Some of the richest insights can be discovered in the walnut orchard of the valley, rather than in more celebrated, vibrant mountaintop landscapes. This is the valley of chastening—a term that encompasses the discipline and corrective guidance that God, as a loving Father, imparts to His children for their spiritual growth and maturity. As Paul writes, “But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world” (1 Corinthians 11:32).

When we traverse the depths of the valley, it is often during these times that the Lord gently guides us toward the walnut orchard. The chastening experiences we endure are not punitive; they are an act of divine love, an essential correction that prevents us from facing the dire consequences of separation from Him. Personally, I would prefer to embrace the challenges that come with being a child of God, enduring His discipline, and ultimately inheriting a radiant future, rather than wandering away from His path and facing the bleak realities of a life devoid of His grace and mercy and being separated from Him.

The author of Hebrews powerfully reinforces this idea: “Besides this, we have had earthly fathers who disciplined us, and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it” (Hebrews 12:9-11).

No one relishes the experience of chastening; it is, by its very nature, painful and burdensome. However, we must transcend the immediate discomfort to seek the blossoms of growth nestled in the valley. These blossoms reflect our newfound insights and the serene fruit of righteousness that emerges from our trials. They serve as reminders that, just as walnuts must be cracked open to reveal the precious nut meat within, our own outer shells must be broken for us to realize our greatest potential and manifest the beauty of the lessons learned through adversity. This is a beautiful and profound truth that offers hope, inspiration, and clarity amid life’s most challenging times.

As Jesus, reminiscent of Solomon, descends into His exquisite garden, often envisioned as an orchard, He seeks to witness the vibrant blossoms in the valley—“to see if the vines had budded or if the pomegranates were in bloom.” The vines serve as a powerful emblem of joy, suggesting His desire to uncover whether joy and vitality abound within His garden. This longing resonates deeply with His teaching in John 15, where He identifies Himself as the true vine, yearning for the evidence of the fruits of life blossoming within His sacred space.

In various translations of the Bible, the term ‘flourished’ often replaces ‘budded, bringing to mind a vivid image of growth—indicating a state of bursting forth with life, radiating exuberance and being gloriously productive. As Jesus carefully inspects His garden, He seeks signs of fruitfulness, beginning with the pomegranates that promise an abundant harvest. Though the growth may just be in its nascent stages, it signifies a hopeful anticipation of fruitful outcomes. He observes the majestic walnut trees, the lush grapevines, and the vibrant pomegranates—all rich symbols of abundance and fertility—but a deeper inquiry lingers: what is He truly desiring to find in this sanctuary? I believe it is the heartening signs of spiritual growth that captivate His attention.

The Lord faithfully visits our personal spiritual gardens, seeking to uncover signs of this growth. His poignant encounters with Jerusalem illustrate this beautifully: “Now early in the morning, as He returned to the city, He was hungry. After noticing a fig tree by the road, He approached it but found nothing on it except leaves. With a heavy heart, He declared, ‘Never again will there be fruit from you!’ and immediately, the fig tree withered” (Matthew 21:18-19). This act serves as a stark reminder that the absence of fruit symbolizes a profound lack of genuine spiritual growth during His time in Jerusalem.

A further reflection on this theme occurs in 1 John 2:12-14, where John expresses his heartfelt concern for the believers: “I am writing to you, little children, that your sins have been forgiven because of His name. I am writing to you, fathers, that you have known Him who has been from the beginning. I am writing to you, young people, to affirm that you have conquered the evil one. I have written to you, children, that you have known the Father. I have written to you, fathers, that you have known Him who has been from the beginning. I have written to you, young people, that you are strong, and the word of God resides in you; you have indeed conquered the evil one.”

In these passages, John addresses the Church through the lens of varying aspects of spiritual maturity—from tender infants in faith to seasoned fathers—signifying that the gospel message is relevant and vital for all, regardless of their stage in spiritual or physical development. As we deepen our relationship with Christ Jesus, there is rich fruit to be harvested.

At its core, our text today embodies the theme of spiritual growth. The walnut groves, flourishing grapevines, and vibrant pomegranates within the garden serve as rich metaphors for the diverse levels of spiritual maturation. While the bride may occasionally display signs of spiritual insensitivity, lethargy, or immaturity on her faith journey, it is essential to recognize that His love remains steadfast and unwavering. Ultimately, Jesus extends His profound love equally to both newly awakened hearts and those seasoned in their faith, affirming that each individual carries inherent worth and boundless potential within His breathtaking garden.

“I was beside myself with joy!” This vivid idiom captures a profound state of bliss, happiness, and overflowing joy. The Bridegroom, symbolizing Jesus Christ, is consumed with exuberance over the sacred bond He shares with His bride—His devoted believers. This immense joy not only showcases the depths of His unwavering love but also underscores the vital role that the Church plays in His divine narrative.

The phrase, “Before I knew it, my desire set me amid the chariots of Ammi-nadib,” invites us into a deeper, spiritual understanding. During His earthly ministry, one aspect remained shrouded in mystery for Jesus: the precise timing of the final day of judgment and the impending destruction of the earth. In Matthew 24:34-36, we read, “Many things will come to pass regarding the end times, and the generation that witnesses these events will not pass away without experiencing them. Yet, concerning that day and hour, no one knows it—not even the angels in heaven—except for the Father alone.” This verse highlights the profound mystery surrounding God’s sovereign timing, an understanding that even Jesus, in His earthly form, did not possess.

This understanding can be metaphorically applied to Jesus as He gazes lovingly upon His garden—the rich, vibrant fruits of faith flourishing in His believers. He observes the beautiful signs of spiritual growth as the Church stands triumphant amid a cruel, chaotic world. In that moment of divine reflection, “Before I knew it, my desire set me amid the chariots of Ammi-nadib”. What do these majestic chariots signify? They represent the Father joyfully proclaiming to the Son, “The fruit is ready; the Church is ripe with readiness. Time has run its course. Send forth the chariots! Let the voice of the Archangel resonate throughout the heavens; let the trumpet of God sound with authority; let the dead in Christ rise to new life. Go and gather them, Son!” My spirit has equipped me like the chariots of Ammi-nadib—swift chariots racing toward eternal glory.

This imagery powerfully recalls the biblical narrative of Elijah’s dramatic ascension to heaven: “As they were walking along and talking, suddenly a fiery chariot pulled by horses of fire appeared. They parted Elijah and Elisha, and Elijah was swept up to heaven in a whirlwind.” (2 Kings 2:11). In this compelling story, the chariots of Ammi-nadib are filled with the bride—the Church, radiant in her purity and faith. The name Ammi-nadib, Ammi-translates to “My People,” suggesting that these chariots carry the faithful—nadib- speaks of an exuberant throng of willing, generous, and joyful children of God on their glorious journey toward eternal life.

As Jesus intercedes for His Church, He earnestly prays that they may be united—one in spirit and purpose, distinct yet harmonious with the world—so they might share in His divine presence. The Father beckons, “Go and gather them! Sound the trumpet, and we shall be united in celebration,” as enshrined in 1 Corinthians 15:52-53: “In a moment, in the blinking of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be transformed. This perishable body must put on the imperishable, and this mortal body must put on immortality.”

Ultimately, this narrative serves as an enigmatic yet hopeful reference to the glorious return of Jesus, who rejoices over His beloved bride, the Church, as they prepare for a magnificent and eternal celebration in His divine presence.

This passage may serve as a nuanced reference to the return of Jesus Christ, highlighting the profound relationship between the Lord and His people, often depicted as a bride. In Isaiah 62:5, it states, “As a young man marries a young woman, so your sons will marry you. As a bridegroom rejoices over a bride, so your God will rejoice over you.” This imagery illustrates the deep joy and anticipation a bridegroom feels as he awaits his bride on their wedding day, a feeling unparalleled in its significance.

Similarly, the joy that God experiences in His relationship with us, His chosen people, is immense and filled with love. This comparison encourages us to reflect on the depth of our relationship with God and inspires hope and eager expectation for His return. As we await this moment, we can find comfort in knowing that His joy in us is profound, inviting us to nurture our faith and prepare ourselves for the fulfillment of this divine promise.

These two perspectives beautifully illuminate the profound relationship between the bride and the Bridegroom, revealing the intricacies of love and longing. Reflecting on the two verses previously discussed at the top of this post, I hope you can recognize that both viewpoints are not only uplifting but also deeply meaningful.

Is there a specific perspective—whether that of the bride or the Bridegroom—that holds more weight in these two verses? I find it hard to believe that it truly matters, as both perspectives are rich in beauty and significance, each unveiling a unique facet of God’s heart and character.

The bride represents the Church and embodies the collective yearning for a deep, intimate communion with God, a longing that is both personal and communal. In contrast, the Bridegroom symbolizes Christ, who embodies unwavering love, selfless sacrifice, and an ardent pursuit of His beloved. Together, they weave an intricate tapestry of understanding that enriches our appreciation of God’s relational nature.

Ultimately, both perspectives bear valuable fruit, allowing us to delve deeper into the complexities of divine love and connection. After all, isn’t that the core purpose of these poems attributed to Solomon? These poetic works were crafted to deepen our understanding of love, desire, and the sacred bond that unites God and humanity, inviting us to explore the depths of this extraordinary relationship.

Stephen Barnett

My Darling, You Are As Beautiful As Tirzah, As Lovely As Jerusalem

“My darling, you are as beautiful as Tirzah, as lovely as Jerusalem, as awe-inspiring as bannered armies. Turn your eyes away from me—they overwhelm me! Your hair is like a flock of goats descending from Mount Gilead. Your teeth are like a flock of sheep coming up from the washing; each has its twin; not one of them is missing. Like a slice of pomegranate is your forehead behind your veil. There may be sixty queens, and eighty concubines, and young women without number. But she is unique, my dove, my perfect one! She is the special daughter of her mother; she is the favorite of the one who bore her. The maidens saw her and complimented her; the queens and concubines praised her: “Who is this who appears like the dawn? Beautiful as the moon, bright as the sun, awe-inspiring as the stars in procession?’” Song of Solomon 6:4-10 NET

This poem in Chapter Six stands out for its considerable length compared to the texts we previously explored, yet it remains an elegantly cohesive piece —a singular poem that conveys a unified expression of thought and emotion. Attempting to break it into smaller sections would disrupt the seamless flow and continuity that the author carefully crafted. In this passage, the Bridegroom lends his voice; Solomon passionately addresses the Shulamite woman, creating a vivid dialogue that is rich with affection and imagery. This exchange serves as a poignant metaphor, illustrating the profound relationship between Jesus and His followers.

The beauty of this scripture rests in its ability to encapsulate the essence of love—a genuinely heartfelt love poem from the Bridegroom to His bride. This theme of romantic devotion is not merely a fleeting sentiment; it has emerged as a powerful motif throughout the book. Earlier chapters have established this pattern, as evidenced by another love letter in Chapter 4, verses 1-7, which employs the same lush, poetic imagery that resonates through this chapter. Furthermore, in Chapter 5, verses 10-16, we encounter a love letter from her to Him, beautifully illustrating the deep, reciprocal admiration that thrives between them.

As we continue our exploration, it becomes evident that we have yet to fully immerse ourselves in these love letters. Biblical scholars often label them as descriptive poems, as each one intricately enhances our understanding of the relationship portrayed. In fact, in Chapter 7, the first nine verses again draw us into the world of love letters from Him to Her, perpetuating this beautiful narrative of romantic devotion and emotional intimacy. Let us pause to delve deeper into this poem in Chapter 6 —an intriguing love letter —savoring the rich nuances and themes woven throughout its captivating verses.

“My darling, you are as beautiful as Tirzah.” This heartfelt declaration captures a blend of admiration, love, and intimacy, evoking deep emotional resonance. In Hebrew, the term for beauty, “rayah,” translates as “companion” or “friend,” symbolizing the profound bond between the speaker and the beloved. Here, Solomon, embodying Jesus, conveys to the Church—His beloved bride—just how radiant and cherished she is. One might wonder, ‘So what? He has expressed this sentiment before.’ While that is indeed true, His words hold even greater weight now, particularly considering her recent failings.

She had entered a season of spiritual sluggishness, a state reminiscent of the early verses in Chapter 5, where we find her languishing comfortably in her bed. When her beloved calls out to her, she hesitates, ensnared by her comfort, unwilling to rise and engage with her Bridegroom. In this moment of neglect, she forfeits a precious opportunity to connect with her lover. One might expect a storm of anger or disappointment from Him, perhaps the admonishment, “I’m really disappointed in you, young lady.”

Have you noticed that, despite the Shulamite woman clearly sinning by refusing to allow her Beloved into her cherished home, she does not face punishment or harsh judgment from her Beloved? Instead, there is a remarkable absence of condemnation in her experience. Yet, she does suffer severe consequences—she is beaten by the merciless night watchmen, a stark reminder of the dangers that lurk in the shadows when we resist love’s invitation.

This scenario powerfully illustrates the reality that the enemy is always lying in wait, ready to deceive and torment us at our most vulnerable moments when we fail to respond to our Beloved’s gentle call. If only the Shulamite had opened her door to he Beloved, she could have avoided the painful ordeal that followed.

In much the same way, the Lord patiently knocks at the door of our hearts, yearning for a deep and intimate relationship with us. However, we often choose to ignore Him out of fear, uncertainty, or spiritual complacency, which inadvertently allows a stranger—the adversary of our souls—to enter. This enemy revels in sowing seeds of doubt, accusations, and despair in our minds.

In these trying moments of trial and testing, it is crucial for us to lean on our brothers and sisters of faith, like the Shulamite leaned into the support of the maidens of Jerusalem. Their support, encouragement, and prayers can be like a balm to our wounded spirits, helping us rediscover clarity and peace amidst the chaos. Together, we can resist the darkness that seeks to invade our hearts when we neglect to open the door to our Beloved by allowing His love to illuminate our lives, restore our souls, and dispel the lies. Then, in a remarkable act of grace and compassion, her Beloved lovingly declares, “My darling, you are beautiful.”

He draws a comparison between her and two significant cities, evoking rich imagery and meaning. Why would this bride be likened to these urban landscapes? “And I saw the holy city—the new Jerusalem—descending out of heaven from God, made ready like a bride adorned for her husband.” (Revelation 21:2) Here, the bride mirrors the splendor of the heavenly city, enhancing our understanding of her beauty and sanctity. It’s captivating that as John speaks of this celestial city, he recounts, “Then one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, saying, ‘Come, I will show you the bride, the wife of the Lamb!’” (Revelation 21:9). This connection strongly emphasizes that the Church, much like a magnificent city, embodies divine beauty, grace, and purpose.

The phrase “You are as beautiful as Tirzah, as lovely as Jerusalem” invites us to reflect on Tirzah’s rich heritage. The name itself translates to ‘pleasantness’ or ‘favor,’ evoking images of a charming landscape bathed in beauty. Historically, Tirzah was a Canaanite city that evolved into the capital of the Northern Kingdom of Israel, marked by Solomon’s grand architecture and luxurious structures that adorned its skyline. Solomon’s references to Tirzah in Ecclesiastes further solidify its esteemed status, a testament to its significance in the ancient world.

Asaph, a revered worship leader during the reign of King David, was a remarkable figure known not only for his exceptional musical talent and poetic prowess but also for his prophetic insights (2 Chronicles 29:30; Nehemiah 12:46). His distinct musical style was marked by a powerful and evocative quality, which deeply resonated with the spiritual climate of ancient Israel. Asaph held a prominent role among David’s three chief musicians, alongside the talented Heman and Ethan (also known as Jeduthun), emphasizing the centrality of music in Israelite worship and its vital connection to the community’s faith.

Asaph’s introduction into the biblical narrative is particularly significant, occurring during the transfer of the Ark of the Covenant from the humble abode of Obed-Edom to the bustling city of Jerusalem (1 Chronicles 15:16-19). This moment was pivotal in Israel’s spiritual journey, as the Ark symbolized the very presence of God among His people. Asaph not only led the vibrant music service within the tent where the Ark resided but was also recognized as the king’s seer, a title denoting his esteemed role as a spiritual advisor and messenger of divine wisdom.

His Psalms are rich with vivid imagery and profound themes, capturing the awe-inspiring nature of divine magnificence. In Psalm 50:2, he declares, “From Zion, the most beautiful of all places, God has come in splendor,” underscoring Zion’s sanctity as a spiritual beacon. In the Old Testament context, Zion frequently serves as a synonym for Jerusalem, reinforcing its identity as a sacred city steeped in holiness and divine presence, a place where heaven meets earth.

The sons of Korah, another esteemed group of worship leaders, complement Asaph’s legacy by composing poetic tributes that extol Jerusalem’s beauty and significance. They joyfully proclaim, “Beautiful in elevation, the joy of all the earth, Mount Zion, in the far north, the city of the great King” (Psalm 48:2). Their verses resonate with a sense of reverence and admiration, affirming not just the physical beauty of the city, but also its spiritual grandeur. In another reflective Psalm, they express, “People say wonderful things about you, the city of God,” (Psalm 87:3), celebrating the profound love and spiritual richness that Jerusalem embodies within the tapestry of biblical faith.

Through these vivid comparisons, Solomon accentuates the beauty and significance of His bride, illustrating that even amid neglect and failure, she remains profoundly loved and valued. The imagery of these cities reflects not just their outer beauty but also their vital role in the divine tapestry, symbolizing hope, grace, and ultimate redemption in the grand narrative of faith.

The phrase “as awe-inspiring as bannered armies” gives rise to a striking and vivid image of a bride who inspires and evokes respect. In a spiritual sense, it is a picture of a Church that stands resolutely assured of its glorious and victorious identity. This depiction goes beyond the surface of a weary congregation drained of enthusiasm; it also steers clear of illustrating a bride who languishes in complacency—indicating the desolate state she found herself in earlier in Chapter 5 before her revelatory awakening. Instead, the description portrays the Church as both militant and triumphant—a vibrant, dynamic community exuding strength and resilience, anchored in a powerful, victorious identity. She stands boldly, with unwavering confidence, convinced that the formidable gates of Hell will never prevail against her, especially when she draws upon the transformative and empowering strength of the Lord Jesus.

Earlier, the bride beautifully expressed, “He brought me to the banqueting house, and his banner over me was love” (Song of Solomon 2:4). In this context, the banner served as a profound symbol. This emblem signifies an identity to the approaching army, embodying its strength, unity, and purpose. In this context, Solomon uses the same imagery to portray his bride not only as cherished and celebrated but also as a radiant embodiment of divine love that strengthens her Spirit and fuels her actions. This vivid representation describes the essence of a Church infused with conviction, purpose, and a deeply rooted sense of identity, poised to engage in spiritual battles with both courage and unwavering faith.

The term “awe-inspiring” conveys notions of fearfulness, terror, potency, and dread, creating a vivid impression of the bride’s overwhelming majesty and courage. A poignant illustration of this can be found in the exhilarating account of Moses and the children of Israel as they make their miraculous passage across the Red Sea. After escaping the oppressive clutches of Egypt, they celebrate their extraordinary victory with jubilant songs of triumph, declaring, “The nations will hear and tremble; anguish will seize the inhabitants of Philistia. Then the chiefs of Edom will be terrified; trembling will grip the leaders of Moab, and the inhabitants of Canaan will shake with fear. Fear and dread will fall upon them; by the greatness of your arm, they will be as still as stone until your people pass by, O Lord, until the people whom you have bought pass by” (Exodus 15:14-16).

This compelling passage in Exodus vividly underscores God’s overwhelming authority and His active intervention in the lives of His people. It serves as an inspiring reminder of the remarkable strength and resilience that reside within the Church when it is confidently aligned with its divine purpose and mission. The Church, embodying the body of Christ, draws upon His divine strength to overcome obstacles and face adversities head-on.

In a beautiful parallel, the prophet Isaiah articulates a similar message with profound eloquence, in the King James Version of the Bible he proclaims, “So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him” (Isaiah 59:19). This poignant imagery powerfully communicates the omnipresence and protective nature of God, suggesting that even in the face of overwhelming opposition, the Spirit will raise a metaphorical banner of love and hope for His people, while at the same time, fear and dread to the enemies of God.

This standard represents not just divine protection but also exemplifies the character and identity of the Church. It serves as a reminder to believers that they are called to embody the essence of love, grace, and resilience, reflecting God’s glory as they journey through life’s trials. Empowered by this divine mission, the Church stands firm, not merely as a sanctuary of faith but as a vibrant force for transformation in a world desperately in need of hope and healing. Through such alignment with God’s purpose, believers can confront any challenge with unwavering confidence, knowing they are emissaries of a greater truth and power, as sons and daughters of royalty in a heavenly Kingdom, called to illuminate even the darkest corners of existence with the light of Christ.

“Turn your eyes away from me—they overwhelm me!” There is something about her eyes; earlier Solomon stated that “You have stolen my heart, my sister, my bride! You have stolen my heart with one glance of your eyes” (Song of Solomon 4:9a). This indicates a measure of spiritual growth, as both her eyes look at her Savior. He indicates that He can’t handle it, “Turn your eyes away from me—they overwhelm me!” This word “overwhelm” is used four times in the entire Old Testament, and in this one instance, it means overcoming me by strengthening me. Do you ever think that, as we adore Him, serve Him, and worship Him, it encourages and strengthens Him? It helps Him, it puts a smile on His face and a spring in His step, your eyes, they overwhelm me.” It makes me reflect on the story of Jesus walking on the road to Emmaus with two of His disciples, explaining the scriptures to them. “As they approached the village to which they were going, Jesus continued on as if he were going farther. But they urged him strongly, “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them.” Luke 24:28-29 The word ‘strongly’ is the Greek word ‘parabiazomai,’ which carries the same meaning as the Hebrew word for ‘overwhelm’ in Song of Solomon. God is not overwhelmed with our intentions; yet He is overwhelmed with our love for Him.

“Your hair is like a flock of goats descending from Mount Gilead,”  that is, long, glistening, flowing, black hair. This is how He described her hair earlier. Even though she sinned by previously rebuffing His love, He is still using the exact terms of endearment and the same word pictures, because His love has not changed. Her sin cannot make Him love her any less, for He loves her with an unconditional love that is based solely upon His provision for her, not on her performance to Him.

“Your teeth are like a flock of sheep coming up from the washing; each has its twin, and not one of them is missing.” This striking imagery evokes a sense of purity and completeness, much like a pristine flock of sheep emerging from a stream freshly cleaned. Just as teeth are essential for our ability to eat and savor the flavors of life, meditating on the word of God is crucial for our spiritual nourishment.

Sheep, like other ruminants, possess a remarkable digestive system characterized by four distinct stomachs. Each stomach plays a vital role in meticulously breaking down the grasses they consume, transforming coarse strands into finer particles. The final stomach, known as the abomasum, is where powerful acids and enzymes work together to further digest and ferment the food, allowing optimal nutrient absorption before it is eliminated.

Similarly, we receive the word of God as a sumptuous feast, engaging with its teachings and allowing it to nourish our souls. However, just as the natural process of digestion requires time for further processing, our spiritual growth demands reflection and deliberation. This thoughtful meditation enables our minds and hearts to distill (or ferment) the essence of spiritual truths, turning the divine word into transformative insights that resonate deeply within us.

The imagery of “her teeth being like a flock of sheep coming up from the washing” conveys not only the cleanliness and brilliance of her teeth but also a dedication to self-care, highlighting the importance of maintaining both our physical and spiritual well-being. “Each tooth, paired perfectly with its twin,” symbolizes harmony and wholeness—indicating that nothing essential is lacking in her life. This diligent care reflects the practice of savoring and masticating (or chewing) on the word of God. By delighting in, reflecting on, and savoring the richness of scripture, she embraces the profound wisdom it offers, enriching her everyday existence and deepening her faith.

“Like a slice of pomegranate is your forehead behind your veil.” Pomegranates are red with red seeds; the forehead represents the temples, the mind, the thoughts; sprinkled with the blood of Jesus, full of seed bearing witness to the work of Christ, bringing others to salvation through the righteousness of Jesus Christ. The red juice of the pomegranate upon the forehead helps us to consider “Do I think in the right way, are my temples geared toward the thoughts of God? The Apostle Paul gives us a guide on how to think: “Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.” (Philippians 4:8)

“There may be sixty queens, eighty concubines, and young women without number,” the text beautifully illustrates the opulence and complexity of life within Solomon’s resplendent court. Each number represents not just the vast array of women surrounding the king, but also the dazzling wealth and grandeur of his reign. The progression from sixty to eighty and ultimately to innumerable numbers highlights the overwhelming abundance, accentuating the seemingly boundless allure of Solomon and his palace. Yet, despite this sea of beauty, it is the bride —the Shulamite woman —who captures the eye of King Solomon, reflecting the profound truth that genuine beauty and love transcend mere pleasures, numbers, and status.

This numerical journey resonates with the parable of the sower in the Gospel of Mark. “Listen! A sower went out to sow. And as he sowed, some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground where it did not have much soil. It sprang up at once because the soil was not deep. When the sun came up, it was scorched, and because it did not have sufficient root, it withered. Other seed fell among the thorns, and they grew up and choked it, and it did not produce grain. But other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.” And he said, “Whoever has ears to hear had better listen!” (Mark 4:3-9).

In this parable, Mark artfully conveys the transformative power of the gospel, illustrating how the truth of Jesus’ death, burial, and resurrection can spread like seeds in varied terrains, leading to remarkable growth even amidst adversity. This message of hope and renewal remains vibrant and dynamic, unshaken by the trials of our current age. God’s sovereignty endures; He reigns from His heavenly throne, nurturing faith and guiding the flourishing of hearts and minds that are open and ready to embrace His word, just as the sower nurtures the seeds in the fertile soil of minds that are ready to receive His word.

“But she is unique, my dove, my perfect one!” Doves, renowned for their unwavering loyalty and steadfastness, not only form lifelong bonds with their mates but also symbolize profound devotion and fidelity. Their gentle demeanor and pristine appearance often make them emblematic of purity, rendering them a perfect choice for sacrificial offerings in Jewish tradition, where the essence of sacrifice must reflect holiness and commitment.

When he affectionately refers to her as “my perfect one,” it highlights her extraordinary purity—an embodiment of grace and exaltation, untouched by worldly imperfections. The Hebrew word for perfect one is ‘tam,’ which conveys a sense of being ‘whole, complete, or undefiled.’ This signifies that her entire heart is wholly dedicated to the Lord, her thoughts align seamlessly with His divine will, and her body serves as a living sacrifice, selflessly devoted to God’s higher purpose.“My brothers and sisters, you will face all kinds of trouble. When you do, think of it as pure joy. Your faith will be tested. You know that when this happens, it will produce in you the strength to continue. And you must allow this strength to finish its work. Then you will be all you should be. You will have everything you need.” (James 1:2-4).  

Her dedication is not merely admirable; it is a profound testament to her character. She embodies unity, standing as one, unwavering and potent, untouched by the chaos that often arises from discord and strife. Instead, she radiates an aura of harmony and peace, exemplifying an enduring spirit of love and commitment that elevates her relationship with her Beloved above the ordinary. In her presence, one is reminded of the beauty of true devotion and the strength found in unwavering loyalty.

“She is the special daughter of her mother,” we know for a fact that this Shulamite woman has brothers, as we read in Chapter 1:6. But she is unique, as she is the only daughter or special daughter of her mother; in other words, she is one of a kind. When you compare her to sixty, or eighty, or even innumerable maidens, the comparison is very high praise. She praised Him in Chapter 5; now He praises her again, but in a different way. No matter how hard you try, you cannot out-praise the Lord, you cannot out-give Him, you cannot out-adore the Lord. He will honor you if you honor Him.

“She is the favorite of the one who bore her.” The word ‘favorite’ is the Hebrew word ‘bar,’ which means ‘purity,’ and it also has the idea of ‘preciousness,’ “she is the choice of the one who bore her.”

“The maidens saw her and complimented her.” In Chapter 5, the maidens compassionately listened to her and helped her to seek after her Lover/Bridegroom. Now, “The queens and concubines praised her: “Who is this who appears like the dawn? The Shulamite is viewed as a virtuous woman: “A woman who fears the Lord—she makes herself praiseworthy. Give her credit for what she has accomplished, and let her works praise her in the city gates.” (Proverbs 31:30b-31)

“Beautiful as the moon, bright as the sun, awe-inspiring as the stars in procession.” These evocative phrases capture a profound truth about the depth of Jesus’ love for us—one that often surpasses our recognition. The adversary may seek to sow doubt, whispering that we are insignificant in the eyes of our Savior. Yet, the Scriptures reveal a vastly different narrative filled with purpose and promise.

In his poetic musings, King Solomon draws a striking parallel between his beloved bride and cosmic geography—the glowing moon, the dazzling sun, and the majestic stars that adorn the night sky. His analogy does more than celebrate beauty; it evokes a sense of grandeur and cosmic significance, emphasizing that our inheritance in Christ is intricately woven into the majestic tapestry of creation.

Realizing what we are saved for transforms our perspective. We are not merely rescued from the depths of despair, or just given a free ticket to heaven, just because Jesus is such a nice guy; we are called to embrace our identity as sons and daughters of the King of Kings, adopted into His royal family and invited to share in the unending riches of His glory. Beyond our status as cherished children, we are destined to displace the rebellious members of the divine council, stepping into that role alongside Christ Jesus, a role that echoes throughout eternity. Our calling is elevated and awe-inspiring, far beyond the limitations of our imagination. “Now to the one who is able to do beyond all measure more than all that we ask or think, according to the power that is at work in us.” (Ephesians 3:20)

The Apostle Paul articulates this divine power with striking clarity: “This power was exercised in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, far above every rule and authority, power and dominion, and every name that is named, not only in this age but also in the one to come. And God put all things under Christ’s feet and gave Him to the Church as head over all things. Now the Church is His body, the fullness of Him who fills all in all.” (Ephesians 1:20-23). This passage paints a vivid picture of Christ’s supreme authority, illustrating His dominion over all creation—encompassing the seen and unseen realms, including the Church, His beloved governing body. 

“God put all things under Christ’s feet and gave Him to the Church as head over all things.” Did you catch that part? It was God’s plan for the Church (or bride) to be connected to, or married to, Christ, so that He could be over all things. Do you see the bigger picture? We are united in Christ as an ecclesia for the express purpose of ruling and reigning with Him as His Divine Council. “God raised us up with Christ. He has seated us with him in his heavenly kingdom. That’s because we belong to Christ Jesus.” (Ephesians 2:6). We are fully prepared because He abides within us, we are married to Him, [two have become one] not because we have some special ability, but because “God decided to let his people know this rich and glorious secret which he has for all people. This secret is Christ himself, who is in you. He is our only hope for glory.” (Colossians 1:27)

Solomon perceived in His bride something far deeper and grander than mere physical allure; he recognized her profound symbolic significance. If Solomon had sought only external beauty or the transient pleasure of companionship, there would have been countless alternatives. Instead, the depth of Solomon’s poetry reaches into the mysteries of Christ and the Church, celebrating not just the aesthetic splendor of the bride but also the divine purpose and calling inherent within their relationship. This exploration invites us to appreciate the extraordinary love shared between Solomon and the Shulamite, and also between Christ and the Church, and it reminds us of the sacred and elevated role we hold within this divine union—an integral part of God’s magnificent design, imbued with purpose and brilliance.

These ideas may seem overly complex or even excessively spiritual to some, but when examined through the appropriate lens, they reveal a remarkable simplicity. It serves as a vivid metaphor for a return to the idyllic Garden of Eden. In this sacred realm, Adam enjoyed an intimate communion with God, strolling with Him in the soft, refreshing coolness of the evening. In those tranquil moments, we can envision a profound exchange between them, filled with reflective discussions about the marvels of creation—each vibrant flower, majestic tree, and delicate creature showcasing the boundless creativity of the divine artisan.

In this paradise, Adam’s role was one of harmonious collaboration, embodying the essence of a beloved son who placed his complete trust in and unwavering obedience to his Creator. His ability to trust and faithfully follow God’s guidance was truly admirable, until that moment when he chose disobedience, fracturing their once unbreakable bond.

Solomon employs rich, evocative imagery that would have deeply resonated with his early audience, bringing forth memories of the Edenic beauty and perfection that characterized the creation taught by generations of fathers who instructed their children in the creation stories. This imagery not only illustrates the splendor of that original Edenic relationship but also illuminates how God perceives His people as His cherished bride. Through the voices of the prophets, this message was repeated and conveyed to Israel, portraying their covenantal marriage relationship with God as one of immense love and unwavering commitment on God’s part. Despite Israel’s repeated rebellions and wanderings away from their divine commitments, God remained steadfast, honoring the sacred covenant of marriage. His enduring faithfulness stands as a testament to the depth of His love and the constant yearning for reconciliation in the relationship between the Creator and His cherished bride.

Stephen Barnett