I Am My Beloved’s, And His Desire Is For Me

“I am my beloved’s, and his desire is for me. Come, my beloved, let us go out into the fields and lodge in the villages; let us go out early to the vineyards and see whether the vines have budded, whether the grape blossoms have opened and the pomegranates are in bloom. There I will give you my love. The mandrakes give forth fragrance, and beside our doors are all choice fruits, new as well as old, which I have laid up for you, O my Beloved.” Song of Solomon 7:10-13 ESV

We are nearing the end of Song of Solomon. All that we have left after this study is Chapter 8. I have barely gotten over our last survey of Chapter 7:1-9. Oh, what love the Bridegroom expressed for His bride. Oh what love Christ Jesus has for us, both individually for His bride, and collectively for His little Children, all members of His Divine family.

As we dive deep into Song of Solomon 7:10-13, we have this memory of what we studied last which was exemplary, Solomon has so expressed His love for the Shulamite woman, that she finally responds and speaks, and although her response is not as long as Solomon’s soliloquy in verses 1-8, what a beautiful poem she delivers with the beauty it contains. If I were a Pastor, I would plow into these verses and do a verse by verse study of the entire Song of Solomon. And with this text today, it would absolutely be one of the poems I would spend a great deal of time with.

We must take time to delve deeply into verse 10, as it holds immense significance for our study today: “I am my Beloved’s, and His desire is for me.” This beautifully succinct statement captures the essence of her devotion: “I belong to Him.” As a community of believers and as individuals, we come to recognize that we are not our own; we have been redeemed at an extraordinary cost—the precious sacrifice of Jesus on the cross. We do not merely belong to ourselves; we belong to Jesus, and this profound truth reshapes our identity and our purpose. And because we are a part of the ‘body’ of Christ, we also belong to each other; we are a collective of believers who have the same goal: to be transformed to become Christlike in our thinking, our actions, and emotions by the love of Christ that firmly holds us.

The verse continues with the profound assertion, “…and His desire is for me.” The Hebrew word for "desire" here is ‘teshuqah,’ conveying a deep, passionate longing or craving. This term evokes the vivid image of God’s heart yearning for us with an intensity that defines His relationship to us. It originates from the root word ‘shuwq,’ which means to overflow or bubble up with fervor. This imagery paints a picture of God’s love as an ever-flowing, ever-present fountain, cascading with grace toward us, symbolizing His unwavering commitment to unconditional love and affection.

Understanding these words is vital to grasping the depths of His love and the relationship He seeks with us. If we could only fathom the magnitude of His love, spiritual apathy and lethargy in our lives would be extinguished; we would be energized entirely, actively engaged in our faith without fail, and be resolute in our commitment, never tempted to backslide. Instead, the abiding love of God would fuel our actions, awakening a fervent desire to serve Him without reservations on our part.

The Apostle Paul expresses this sentiment powerfully in 2 Corinthians 5:14-15: “For the love of Christ controls us, since we have concluded this: that Christ died for all; therefore, all have died. And He died for all so that those who live should no longer live for themselves but for Him who died for them and was raised.” Paul underscores that the love of Christ is our guiding force, compelling us to obey His will wholeheartedly, to serve Him selflessly, and to love Him passionately. “His desire is for me” encapsulates the depth of this truth, revealing a relationship rooted in mutual longing, but it began because He loved us first.

Another evocative interpretation of ‘shuwq’ is “to stretch or reach out for” or “to long for.” How beautifully God reaches out to us! How He craves our companionship! His heart yearns to envelop us in protection and care while consistently affirming to us, “His desire is for me.”

The Shulamite woman articulates her profound devotion for the third time within a richly layered context, signaling a significant transformation in her relationship with her Beloved. Let’s delve into her declarations across the chapters to fully appreciate her spiritual journey.

In Chapter 2:16, she fervently states, “My lover is mine, and I am his; he grazes among the lilies.” This initial proclamation reveals her possessiveness and deep affection, portraying the relationship through the lens of personal benefit and emotional security: “I am His.” Many of us resonate with this perspective when we first embrace faith; we often find ourselves reflecting, “He is mine; He has rescued me from eternal separation, and I’m destined for an everlasting home in Heaven! He is preparing a radiant place just for me; He hears my prayers—this is nothing short of miraculous!” This early phase captures the joy of divine blessings, focusing primarily on the benefits and assurances woven into the fabric of faithful companionship. The evocative metaphor, “He grazes among the lilies,” invites her — and us — to reflect on hers as well as our roles and significance within this caring relationship.

As her spiritual odyssey unfolds, we witness a profound shift in Chapter 6:3, illustrated by her declaration, “I am my lover’s, and my lover is mine; he grazes among the lilies.” In this moment, a beautiful symmetry emerges, emphasizing the depth and intertwining nature of their bond. Her affirmation of “I am my lover’s” showcases her evolving understanding of her identity within this sacred relationship. This transition from a possessive viewpoint to one of mutual belonging marks her spiritual maturation, articulating her burgeoning awareness of a reciprocal and committed partnership with her Bridegroom, Solomon. It is the same way when a believer grows in relationship with Jesus. She acknowledges, like we do, with newfound clarity, “I belong to Him, and my destiny is with Him, my home is is in heaven; my inheritance includes all the King’s resplendent palaces.” Here, she fully embraces the divine providence orchestrating her life's trajectory.

Furthermore, she arrives at a critical realization: “Even if He never answers another prayer or blesses me again, I am still His. I adore Him and am wholeheartedly dedicated to living for Him, and if required, even dying for Him. I have joyfully surrendered my life in service to Him.” This evolution signifies profound spiritual growth, solidifying her heartfelt focus in the poignant declaration: “I am my Beloved’s.”

In Chapter 7:10, she expresses her devotion yet for a third time in an even more transformative light: “I am my beloved’s, and his desire is for me.” This crucial moment does not simply signify a shift; it embodies a profound metamorphosis in her understanding and spiritual maturity. The change in her response is striking and layered with meaning. While she begins with the phrase “I am my Beloved’s,” her focus has now gracefully transitioned from a self-focused inquiry of “What can He do for me?” to a profound commitment of purpose—“How can I love and serve Him?” Upon grasping the intensity of His overwhelming desire for her—of how He cherishes, longs for, and passionately yearns for her—she becomes undeniably lovesick with devotion. This transformation illustrates a deeper understanding: it is no longer merely about what she might gain from this relationship, but about how she can eagerly reciprocate that boundless love and serve Him with her whole heart, mind, and spirit. This moment marks a breathtaking crescendo in her spiritual evolution, embodying a mature, profound grasp of her beloved’s heart and an unwavering pledge to their sacred union.

She attains a remarkable level of spiritual enlightenment and maturity, recognizing that her relationship with the King transcends her personal desires. He loves her with an indescribable fervor and intensity; the focus shifts from her own needs to His profound and passionate desire for her: “…His desire is for me.” Though this transition encourages us to ponder the intricacies of her spiritual journey: What catalyzed this deeper insight into the heart of her Beloved? I believe this transformative moment is enriched in Chapter 7, verses 1-8, where her Bridegroom tenderly reaffirms His love through a cascade of poetic, intimate word pictures and gestures. His declarations brim with vivid imagery and heartfelt affection, each word resonating like a soft melody in her soul. These passionate expressions of love penetrate the very core of her being, inspiring a powerful reaction that irrevocably alters her perspective and life. It is no different for us when the Lord takes us on the same spiritual journey, revealing His desire for us in ways that speak to our hearts and affirming the depth of His love for us. This is why the text continues in verse 11: “Come, my beloved.”

Earlier in the Song of Solomon, the Bridegroom came to her with an inviting warmth, saying, “Come with me...” (4:8). At that moment, she hesitated, her heart unsettled, and chose not to respond to his call. However, in our exploration today, a transformative change has taken place within her. Now, she boldly replies to Solomon, her divine Bridegroom (and this echoes in our relationship with Jesus as well), “Yes, I will go with you.”

She reflects thoughtfully on the rich lessons she has garnered along her journey of faith. She now understands that this profound relationship is not solely about her own wants and desires; it centers entirely on her Bridegroom. She has come to appreciate the necessity of giving Him the foremost place in her life, allowing His desires to take precedence.

With this newfound clarity, she perceives where His heart truly lies—deep among the fields, toiling lovingly in the vineyards, enveloped by the aromatic blossoms of pomegranates. She envisions Him nurturing the tender vines, passionately tending to the growth that yields an abundant harvest.

His fervent desire is for fruit-bearing, to cultivate and mature young Christians, guiding them toward a deeper understanding of faith. She has personally experienced this growth and transformation, and now stands ready to join Him in His mission. “I have blossomed in my own faith,” she proclaims, “and I am eager and prepared to follow you, wherever you lead, fully committed to the journey ahead.” This declaration marks a pivotal moment of alignment between her heart and His divine purpose for her life.

This scenario beautifully mirrors the experience of a newly married couple embarking on the journey of their shared life together. Imagine them basking in the warmth of their honeymoon, filled with excitement and discovery. When the bride asks, “What do you want to do today?" the groom, eager to make his bride happy, enthusiastically suggests, "Do you want to go shopping." The bride's face lights up in delight as she replies, "I love that! Let’s go shopping together." Yet, it’s essential to understand that his enthusiasm for shopping is not particularly strong; when faced with colorful trinkets and souvenirs, he might teasingly say, “Oh darling, let me get the money,” trying to maintain a light-hearted mood. His focus is entirely on her desires, his replies are often met with a chorus of “I want this, I want that,” underscoring his dedication to her happiness.

Over the next 10 to 15 years of their marriage, a transformation takes place. The wife begins to deeply comprehend her husband’s unwavering love—a love that reflects the profound devotion Christ holds for His Church. He continually prioritizes her needs above his own, demonstrating an almost sacrificial willingness to put her first. As she absorbs this realization, filled with gratitude for his selflessness, she recognizes that her feelings are evolving. “I want to do something that excites you,” she reveals. “Let’s explore places that captivate your interest.” In retrospect, she recalls the countless times he patiently accompanied her without a hint of complaint. Now, feeling grateful, she wants to reciprocate by doing something heartfelt for him and accompanying him.

This journey of growth echoes the transformation of the Shulamite woman. Her outlook shifts from a possessive attitude—one that revolves around claiming him or his resources—to a profound understanding that she can say, “I am His.” She begins to think, “What can I do to make you smile? Let me prepare your favorite meal with all the flavors you love,” or “What outfit could I wear that brings you joy?” or even “What hobbies ignite your passion that I can share with you?” She becomes attuned to the Bridegroom’s desires, recognizing that her ultimate goal is the same as the Lord’s goal, which is to reach out to the lost—to the seekers of grace and those yearning for strength in their faith.

The Bridegroom tenderly beckons, “Come, my beloved, let us go out into the fields…” The elegance of this invitation lies within the phrase “let us go out.” It embodies a significant principle: you find your closest connection to the Lord when you engage yourself in His work, fulfilling His desires and aligning your purpose with His—whether it involves leading souls to Christ or uplifting individuals seeking spiritual growth.

When He speaks of going out “into the fields,” He refers to rich farmlands and vast pastures, likely suggesting “cultivated fields” that demand care and cultivation. The whole essence of His invitation is, “Let us go out into the fields and find a place to lodge in the villages.” Notably, He doesn’t seek luxurious lodgings like the Hyatt or Hilton; instead, He yearns to visit the humble abodes of those who lead simple, yet meaningful lives.

Have you ever paused to marvel at how frequently Jesus traversed the quaint streets of small towns and villages throughout His ministry? One poignant example in the Gospel of Luke which describes how “Soon afterward, Jesus journeyed to a small town called Nain, accompanied by His disciples and a large crowd. As they approached the town gate, a sorrowful funeral procession emerged, bearing the lifeless body of a young man, the beloved only son of a widow. A substantial crowd from the town followed her, enveloped in grief. Seeing her, the Lord was moved with compassion and gently said, ‘Do not weep.’ He approached the bier, touched it, and commanded the young man to arise. In a miraculous moment, the young man sat up, began to speak, and Jesus restored him to his overjoyed mother.” (Luke 7:11-15).

Bethany, another quaint village, holds significance as the beloved home of Mary, Martha, and their brother Lazarus—a place where Jesus found warmth and connection. The Shulamite bride recognizes and embraces this; she, too, longs to visit these simple villages, echoing Jesus’s mission to reach out to those living in smaller, often overlooked communities. Jesus, born in the unassuming village of Bethlehem, embodies a Savior whose heart beats not only for the bustling life of metropolitan areas but also for the villages, the small towns, and the winding highways and byways across our landscapes. His call resonates with sincerity: “Come, my beloved, let us go out into the fields and find lodging in the villages.” Through this heartfelt invitation, He underscores the importance of compassion, connection, and a shared mission in reaching those in need.

In verse 12, the passage invites contemplation: “Let us go out early to the vineyards and see whether the vines have budded.” This prompts us to consider: Is this the same woman from Chapter 5 who hesitated to rise from her cozy bed when her Bridegroom came to her door? Back then, she expressed her reluctance with a dismissive, “Too late! You’re coming unannounced; I’m already snuggled under the covers, wearing my nightclothes, and I’ve washed my feet. I simply cannot be troubled to get up and face the inconvenience of your visit.” Her initial response paints a picture of a love that was half-hearted and lukewarm, reflecting a sense of reluctance to leave her comfort zone.

Now, however, her tone has transformed. Listen to her eagerness as she says, “Let us go out early to the vineyards and see whether the vines have budded.” If we were to embody the Bridegroom at this moment, we might question her sudden enthusiasm: “What about your need for restful sleep? What about the cleanliness of your feet before a night of rest and comfort? What of the potential inconveniences that come with such an early excursion?”

This delightful shift indicates an extraordinary change in her relationship with her Bridegroom. She has begun to recognize that her time with Him is a fleeting gift, precious and full of promise. The idea of visiting the vineyards implies not just a simple outing, but a shared journey into beauty and renewal. Her response reveals a deeper understanding, as if she were saying, “These trivial concerns of comfort no longer weigh upon me, or bother me; they fade into insignificance beside the joy of being in His presence. It’s no longer about my own needs; it’s all about Him and the shared experience of witnessing the blossoming life of the vines together.” What she is beginning to comprehend is that the blossoming garden is within her.

In Chapter 1, verse 6 of the Song of Solomon, the speaker poignantly reflects on her self-image, saying, "Do not gaze at me because I am dark, for the sun has looked upon me." Here, she expresses her feelings of unattractiveness, shaped by the harsh sunburn she has suffered while laboring tirelessly in her brother's vineyard. The sun's relentless rays have left her skin weathered and tanned, reinforcing her belief that she is undeserving of admiration. In her humility, she urges the maidens of Jerusalem to disregard her, as she feels unworthy of their attention. However, after the deeply transformative verses in Chapter 7:1-9, a shift occurs in her perception of herself when she hears many powerful affirmations: "I love you, and you are beautiful from the soles of your feet to the top of your head. I love you with an unchanging, unconditional, and everlasting love."

Her beloved’s words resonate with warmth and conviction, affirming her beauty in its entirety. He continues by expressing his longing to share His vineyard with her, saying, "My Beloved, I want to show you my vineyard." This invitation carries profound significance. Previously, she had toiled diligently in her family’s vineyards, burdened by the laziness of her brothers, who left all the work to her. Their negligence caused her to neglect her own vineyard—her self, her heart, and her dreams. Yet through the crucible of her struggles, she has emerged more self-aware and confident: "I’ve tried to cultivate the sweet aromas and fruits that I know you appreciate. I want to be a well-tended vineyard, and my Beloved, I am yours, you are the master gardener"

This beautifully encapsulates the essence of a true Christian journey: we become richly cultivated vineyards for our King, dedicated to bearing the fruits of righteousness that reflect the love and grace of Jesus Christ, our Beloved King and Savior. The progression and growth portrayed here illustrate a profound inner transformation, like a once-neglected garden, now flourishing with care.

With a hopeful invitation, she turns to her beloved: "Let us go out early to the vineyards and see whether the vines have budded." The Hebrew word for "budded," "parakh," embodies the essence of new beginnings, signifying not just growth but a flourishing burst of life. Together, they embark on a journey to discover if the grape blossoms have unfurled into delicate flowers and if the pomegranates, with their striking red hues, burst forth in bloom. If their visit occurs later in the season, they eagerly examine the grapes—feeling their firmness, admiring their rich colors, and judging their readiness for harvest. Are these grapes ready to yield the sweet juice that symbolizes joy and celebration in their lives? And do the pomegranates also offer signs of life? The pomegranate, with its vibrant seeds and luscious red meat, stands as a powerful emblem of fertility and spiritual abundance, representing not only the joy of harvest but also the potential to win souls for Christ, spark revitalization, and nurture substantial, sustainable spiritual growth.

"Let us see if they produce blossoms; there I will give you my love," she declares with heartfelt passion. Notably, she uses the word for "love" in its plural form, "dod," capturing the intensity and depth of her affection, a boiling hot love. This choice of language is striking, as the conventional plural form would often be "ahava." By selecting "dod," she aligns her expression of devotion with the fervent sentiments her beloved has previously expressed in poetry, highlighting a profound connection.

So how can her love be considered plural in multiple loves? The speaker suggests an offering of love that transcends mere sentiment—she expresses a desire to give her love in various dimensions: emotionally, intellectually, volitionally, physically, and spiritually. This multifaceted love is not limited to idyllic settings such as royal chambers or leafy apple trees in serene orchards. Instead, it thrives in practical, everyday places: vibrant fields, bustling highways, and quiet byways of life. "I'll give you my love, or loves," she asserts with newfound confidence. This declaration reflects her growth and maturity in understanding her love and her relationship. After absorbing the profound emotional depth of the love poem her Bridegroom shared with her in verses 1-9 of Chapter 7, she undergoes a significant transformation; and she is forever changed. The remaining chapter of the Song of Solomon reveals that she is undeniably a different person, embodying a depth and richness of character that she once believed was beyond her reach.

Let us immerse ourselves in verse 13: “The mandrakes give forth fragrance.” This verse unfolds an intriguing anomaly that invites deeper reflection. The term “mandrakes” is translated from the Hebrew word “duday,” which is often interpreted as ‘love-apple.’ This intriguing designation aligns beautifully with the Hebrew word “dod,” symbolizing the ardent, passionate love that flows between the Bridegroom and the bride. Their relationship can be likened to a radiant flame—intense, consuming, and brimming with fervor. Some may even describe this passionate connection to mandrakes with terms that evoke sensuality, tagging it as an aphrodisiac, a means to awaken desire.

Yet, when viewed through the lens of spirituality, the mandrakes’ alluring fragrance and the pomegranate’s striking blood-red color evoke the image of our Lord Jesus’s blood, symbolizing His profound sacrifice on the cross. This imagery not only deepens our worship but also beautifully illustrates the profound bond between the bride and the Bridegroom, capturing their union in divine love and grace.

In the Hebrew language, the word ‘fragrance’ is ‘re-akh,’ which resonates closely with ‘ru-akh,’ the term for the Holy Spirit. This relationship beckons us to explore the significance of the fragrance exuded by the mandrakes. Does the Holy Spirit possess a fragrance? Indeed, He does! The Holy Spirit embodies the very breath of God, an essence that infuses our lives with divine presence. In the Old Testament, the Holy Spirit is portrayed as the fragrant essence of God's presence—He is, in truth, God Himself, enveloping us in His holiness.

As the mandrakes release their captivating scent, it drifts through the air like a sacred utterance, declaring boldly, “Jesus saves.” This potent message spreads through the land, buoyed by gentle breezes that carry hope and truth to distant hearts. Through this vivid imagery, we are reminded of the profound significance of the love shared between the bride and the Bridegroom, and of the eternal message of salvation that continues to resonate, inviting all to experience the transformative power of faith in Christ.

“The mandrakes give forth fragrance, and beside our doors are all choice fruits.” The word ‘choice’ comes from a Hebrew term meaning ‘precious,’ signifying not just any fruit, but the finest, handpicked selections that embody richness and quality. These delightful offerings are strategically placed at our doors, indicating accessibility and welcoming us into a shared space. Jesus, the emblematic door to the sheepfold, invites us to recognize this transition from ‘His’ doors to ‘our’ doors—an invitation to a home we now share, a sacred communion. “I am your garden,” sings the essence of our connection, where we work together to nurture relationships and guide souls into a profound engagement with you. Our mission is to bear luscious fruit that not only honors but glorifies Him.

“At our doors are all choice fruits, both new and old.” This phrase beckons us to contemplate the intricate dance between freshness and maturity in our spiritual lives. The ‘new’ fruits symbolize the vibrant, exhilarating discoveries we make as we grow in our faith, each piece ripe and bursting with flavor, freshly harvested from our experiences. Yet, what does it mean to include the ‘old’ alongside the ‘new’? This duality may serve as a veiled reference to the Old and New Testaments—where the New Testament elegantly fulfills the promises of the Old, and the Old Testament itself nurtures the roots from which the doctrines of the New Testament emerge.

Consider Matthew 13, where the parables weave a rich tapestry of understanding. Those who grasp the meaning of these teachings are likened to a wise servant charged with the homeowner's food provisions, entrusted with the delicate task of preparation and service. This analogy underscores the importance of drawing on both new and old resources from our spiritual pantry. Just as certain foods, like robust aged cheeses and savory cured meats, develop deeper flavors and complexities over time, the love we once offered our Savior during our infancy in faith—though deemed ‘old fruit’—is still profoundly precious. Simultaneously, the love we strive to cultivate today, expressing fresh and vibrant devotion, is equally meaningful; it is a testament to our ever-growing relationship with our Savior. Together, the ‘old’ and ‘new’ fruits harmoniously intertwine, reflecting the beauty and depth of our spiritual journey.

Listen to the profound dedication of her heart as she beautifully expresses, “And beside our doors are all choice fruits, both new and old, which I have laid up for you, O my beloved.” The phrase ‘laid up’ is derived from the Hebrew word ‘tsafan,’ which means to ‘treasure up,’ evoking a sense of intentionality and love. It implies not just the act of setting aside something valuable, but rather the careful hiding away of precious treasures, as if tucking them into the safety deposit box of our hearts for safekeeping.

I wholeheartedly believe that God has lovingly laid up treasures specifically for us—glorious gifts and rewards stored in the heavenly realms, awaiting those who place their faith in Him. As articulated in Malachi 3:17, “They will belong to me,” proclaims the Lord of Heaven’s Armies, “in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.” The King James Version eloquently refers to this “special property” as “jewels,” highlighting the extraordinary value and worth He places on us. God treasures us deeply, safeguarding us with the protective love of a devoted father who cherishes his beloved child.

Each day, God bestows upon us a multitude of bountiful blessings, carefully laid up for us to embrace. Just as the bride in the passage offers ‘precious’ fruits at the threshold of her beloved’s door, we too are called to present our abundant blessings to God. This recognition involves counting and cherishing the countless blessings we have experienced—those sweet memories of love and grace bestowed upon us by our Savior in the past, alongside the vibrant gifts we continue to enjoy in the present.

In this act of gratitude, we joyfully offer these fruits of our lives to Him time and again, for He delights in reminiscing about the beautiful journey we share—enjoying the treasures of our past experiences and the richness of our current relationship with Him. Praise be to God; He is not only a loving Savior but also a faithful guardian who celebrates the exquisite treasures laid-up within our hearts.

Stephen Barnett

How Beautiful Are Your Sandaled Feet, O Nobleman’s Daughter!

How beautiful are your sandaled feet, O nobleman’s daughter! The curves of your thighs are like jewels, the work of the hands of a master craftsman. Your navel is a round mixing bowl—may it never lack mixed wine! Your belly is a mound of wheat, encircled by lilies. Your two breasts are like two fawns, twins of a gazelle. Your neck is like a tower made of ivory. Your eyes are the pools in Heshbon by the gate of Bath Rabbim. Your nose is like the tower of Lebanon overlooking Damascus. Your head crowns you like Mount Carmel. The locks of your hair are like royal tapestries—the king is held captive In its tresses! How beautiful you are! How lovely, O love, with your delights!

Your stature is like a palm tree, and your breasts are like clusters of grapes. I want to climb the palm tree, and take hold of its fruit stalks. May your breasts be like the clusters of grapes, and may the fragrance of your breath be like apples! May your mouth be like the best wine, flowing smoothly for my beloved, gliding gently over. Song of Solomon 7:1-9 NET

This time, we will delve into the profound beauty of Song of Solomon 7:1-9. These verses, more extensive than our usual focus, encapsulate the most intricate and lyrical love poem penned by King Solomon throughout the entire book. While the length of these verses may seem daunting at first, they should be approached as a cohesive unit to truly appreciate the rich tapestry of emotion and thought that the writer intended to convey. In these lines, the Bridegroom, Solomon, tenderly addresses his beloved bride, the Shulamite.

In our previous study, we explored the significance of her name, which intricately symbolizes the Church’s relationship to Christ. It’s essential to highlight from the outset that He finds her utterly captivating. The intensity of His admiration is palpable; He is utterly drawn in by His future bride’s beauty, grace, and character. If the parallels I’ve drawn hold true—if my thoughts on this remarkable book have illuminated its truths—then we, as those reborn into the New Testament Church, represent the cherished bride of Christ. In His eyes, we radiate a stunning beauty that reflects our divine worth to Him, just as the Shulamite woman's draw to Solomon.

It is all too common for us to gaze upon our sins and shortcomings, leading us to feel unworthy of His boundless love and grace. There are moments when we acutely feel our failure to embody the Christian principles we aspire to. Yet, despite these moments of self-doubt, He gazes upon us and sees beings that are lovely, beautiful, redeemed, and justified. The term "justified" is laden with profound meaning; it indicates that when He looks at us, He perceives no flaws or shortcomings. Instead, He sees us as cleansed and renewed, and washed in His precious blood—a transformative gift of grace.

But why does He regard us in such a magnificent light? The answer lies not in our own merit but in the essence of who He is. It is not about us; it is about Him, His nature, and His unconditional love. He has provided the means of redemption through His steadfast grace. His love is boundless, transcending every human limitation, soaring above any self-doubt or fear we might carry—greater than any negative thought we hold about ourselves. He looks beyond our earthly imperfections, viewing us through a lens of eternal promise and grace. This divine perspective allows Him to see our true worth as His beloved creations, worthy of a profound and everlasting relationship with Him.

As we explore verse 1, we encounter a beautifully evocative expression: “How beautiful are your sandaled feet.” In the love poems we’ve previously studied, the speaker often begins by celebrating the fairest features of the beloved—her head, her eyes, each facet of her beauty revealed in a gradual descent. However, this time the speaker takes a different approach, starting at her feet. This choice is deliberately significant because it emphasizes the feet as the body's foundation, symbolizing both strength and stability.

Why this focus on her feet? In our last discussion, we noted the passionate plea of the Bridegroom: “Turn, turn, O Perfect One, turn, turn.” This longing to gaze upon her encapsulates a deep admiration that transcends mere physical attraction. When the bride curiously asks, “What do you see in the Shulamite?” the Bridegroom replies, “I see a company of two armies.” This vivid imagery of a ‘company’ evokes a scene of exuberant joy, reminiscent of a victorious army engaging in celebratory dancing, filled with life and energy. He envisions her movements as a vibrant expression of triumph, representing not just physical grace but also a profound spiritual victory over all that would threaten her joy.

This emphasis on her feet may signify that her joyful dancing is not merely a physical display but a sacred act of worship. By focusing on her feet, the speaker underscores that there is nothing lascivious about her movements; instead, they are imbued with reverence and purity. The phrase “How beautiful are your sandaled feet, O nobleman’s daughter!” elevates her image, suggesting a nobility of spirit and character that imbues her physical beauty.

This invocation of feet also connects beautifully to Ephesians 6:15, where it says, “...and, as shoes for your feet, having put on the readiness given by the gospel of peace.” The imagery speaks to the preparation and strength that come from a foundation rooted in faith. Furthermore, it resonates with the historical context of the Jews in the wilderness, as articulated in Deuteronomy 29:5: “I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn off your feet.” This reference not only reinforces themes of divine protection and provision but also symbolizes steadfastness and resilience, adding further depth to the speaker's admiration for the bride's beautiful sandaled feet, laden with layers of meaning and significance.

The Bridegroom tenderly addresses the bride as “O nobleman’s daughter!” In the poetic language of the King James Version (KJV), this phrase transforms into “O Prince’s daughter,” underscoring a layer of royal significance. This title implies that she is not just any young woman; she is a cherished child of the King, embodying the essence of nobility and royalty, with regal blood coursing through her veins.

Though she humbly identifies herself as just a simple country girl, raised in a quaint rural town, she possesses a lineage that connects her to a heritage of honor and dignity. This notion of royal descent resonates powerfully with every believer in Christ Jesus. Regardless of our beginnings or the places we call home, His royal blood runs through each of us, linking us to a divine legacy.

In our relationship with the Lord Jesus Christ, we, like the Shulamite girl, are embraced as daughters of the Prince—a designation that bestows upon us a sense of honor and purpose. Moreover, in Revelation 5:10, the apostle John reveals an astonishing truth about our identity and calling: “You let them become kings and serve God as priests, and they will rule on earth.” This transformative promise elevates us from mere followers to empowered heirs, inviting us to participate in Christ’s kingdom and fulfill our roles as co-regents in His divine plan.

The first verse continues with a poignant declaration: “The curves of your thighs are like jewels.” In this expression, the speaker conveys deep admiration for the bride’s physique, affirming, "I love your curves." This phrasing transcends mere physical attraction or sexual desire; it reflects an appreciation for her beauty, symmetry, and the overall loveliness of her figure. When Jesus gazes upon His Church, He is filled with wonder at her beauty, echoing the sentiment: “The curves of your thighs are like jewels.” This metaphor not only highlights physical attributes but also symbolizes the intricate design and care that went into her form.

In this context, Solomon, too, observes the Shulamite woman with reverence, articulating His appreciation for her grace and character. Both the kings’ and Christ’s perspectives reveal a shared acknowledgment of divine craftsmanship, emphasizing that the creator behind such splendor is none other than Almighty God, who crafted her uniquely for His Son.

As reflected in the Scripture, “All things were made through him, and without him was not anything made that was made.” (John 1:3). This passage underscores the belief in the intentional artistry prevalent in all creation. Further enriching this idea, Ephesians 2:10 states, “For we are his creative work, having been created in Christ Jesus for good works that God prepared beforehand so we can do them.” This Scripture emphasizes that the divine craftsmanship of God the Father and God the Son is intricately evident in her beauty and purpose, revealing the profound intention behind every aspect of her being.

Together, these expressions convey that the admiration is not merely for her physical allure but also for the deeper significance of her existence. She embodies the artistry of a master craftsman, reflecting the beauty and artistry of creation and the meticulous care infused in her very form.

In verse two, we find a captivating depiction: “Your navel is a round mixing bowl—may it never lack mixed wine! Your belly is a mound of wheat, encircled by lilies.” This exquisite imagery illustrates Solomon's profound connection to the natural world, highlighting the beauty of fertile wheat, delicate lilies, and the graceful roes, akin to playful little deer darting through the fields. He paints a vivid picture of the lush, vibrant landscapes of Mount Carmel, a region renowned for its abundance of life and flourishing plants.

Much like Solomon, Jesus expressed a deep reverence for creation, often weaving elements of nature into His teachings. His parables overflow with vivid imagery, calling listeners to reflect on the simple yet profound wonders of the world. He spoke of the beauty of wildflowers, urging us to “Consider the lilies of the field,” and highlighted God’s attentive care for every creature, stating that not even a single sparrow falls to the ground without His notice. This abiding relationship with nature reflects a divine appreciation for the intricate tapestries of life that surround us.

When Solomon mentions “your navel,” he refers to the midsection of the body, a significant symbol in Hebrew culture that can be likened to the concept of the “womb.” This metaphor of the navel as a mixing bowl conveys the nourishing and life-giving qualities he sees in the Shulamite woman. Solomon’s words suggest that he envisions her as destined to be a fertile and nurturing wife, much as Christ views the Church. In His parable of the sower, stating “But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”(Mark 4:20). This analogy emphasizes our calling as believers to cultivate new followers of God through the transformative power of the Holy Spirit, birthing them into His kingdom of love and grace.

The text gives no indication that the Shulamite is unclothed; instead, she may be gracefully adorned in her wedding garments, or perhaps she is draped in a stunning wedding gown that glimmers with intricate details and elegant embellishments. The arrangement of the poetry presents a richness that makes it difficult to pinpoint a timeline; it could coincide with her wedding day, a moment of celebration when He praises her radiant beauty and inner grace.

As believers, we take heart in the assurance that we will not stand before our Savior in our nakedness; instead, we will be enveloped in the glorious righteousness of Jesus Christ, the beloved Son of God. This promise is beautifully articulated by the prophet Isaiah: “I will greatly rejoice in the Lord; my soul shall exult in my God, for He has clothed me with the garments of salvation; He has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a splendid headdress, and as a bride adorns herself with her jewels” (Isaiah 61:10). This rich imagery of adornment emphasizes the dignity and splendor that await believers as they are embraced by the grace and love of God.

In verse three, the expression “Your two breasts are like two fawns, twins of a gazelle” has been interpreted by many modern commentaries through a lens of sexual innuendo. While one can view this metaphor as an illustration of the affection and devotion a husband should embody towards his wife, I prefer to explore a deeper meaning that transcends physical attraction and earthly desires.

In biblical literature, breasts are often employed as symbols of sustenance and nurturing. Much like a newborn baby, who instinctively seeks out its mother’s breast for vital nourishment, individuals who are drawn to Christ—experiencing the transformative power of spiritual rebirth through your ministry or personal testimony—also need to be fed with the foundational truths of Scripture, often referred to as the “milk” of the Word of God. The imagery of “two fawns, twins of a gazelle” enriches this metaphor; just as young deer require attentive care and nourishment to flourish and mature, new believers need guidance, support, and spiritual food to develop into individuals who can eventually sustain themselves on the deeper teachings of the faith, symbolized by the lush “green grasses and leaves” in the fields of life.

Moreover, deer and gazelles are not only beautiful creatures but also exemplify grace and modesty. They are easily startled and tend to retreat at the slightest hint of danger, underscoring a profound quality: the virtue of modesty, often embodied by women. This perspective highlights that their bodies—particularly their breasts—are typically not meant for public display, but rather cherished and respected aspects of the woman’s femininity and identity. In this light, Solomon’s words to his bride convey His recognition of her integral role—not merely as His partner, but as a nurturing figure who provides spiritual sustenance to those who are young in their faith journey.

Isn’t it the mission of the Church to act as a nourishing body, fostering growth and maturity among its members? We aspire for those newly introduced to the faith to grow from the initial “milk” of the Word, which establishes their foundational understanding, to engaging with the “meat” of richer, more profound teachings that will equip them for spiritual growth and maturity. This transformation enables them to engage with and apply biblical truths in meaningful ways, ultimately cultivating a robust, vibrant faith community where all members can thrive.

In Verse 4 of the Song of Solomon, the vivid imagery “Your neck is like a tower made of ivory” evokes a striking combination of beauty and strength. Ivory, sourced from the majestic tusks of elephants, is not only known for its remarkable durability but also for its exquisite luster, captivating in its smoothness and elegance. By likening her neck to a tower of ivory, the speaker conveys a sense of grace and nobility, highlighting her upright posture that embodies both poise and dignity.

Throughout the Song of Solomon, the adornment of necklaces further enhances her allure, adding layers of femininity and charm. The comparison to an ivory tower also resonates with the imagery of the Tower of David—a formidable stronghold renowned for its fortitude and strategic watchfulness. This symbolizes that she is not merely an object of admiration but also a figure of strength, capable of standing tall and vigilant in the face of life's challenges.

Additionally, this rich imagery has profound implications for the broader journey of the Church. Often referred to as the "Church militant," it represents the collective struggles and resilience of believers navigating a complex world, ultimately transforming into the "Church triumphant," which signifies victory and enduring faith. Such powerful symbolism calls upon individuals to cultivate a strong, upright spiritual stance, embodying resilience and unwavering faith in their personal standing with God. This invitation to embrace both inner beauty and outward strength resonates deeply, encouraging believers to aspire to a life marked by grace, courage, and unwavering devotion.

“Your eyes are like the tranquil pools in Heshbon, gracefully located near the grand gate of Bath Rabbim.” Heshbon, an ancient city nestled in the fertile eastern Jordan Valley, is a notable landmark, situated close to the shimmering waters of the Dead Sea, making it one of the lowest-lying cities in the region. Situated about twenty miles southeast of Jerusalem, Heshbon thrived as a vital center for trade and agriculture in its time. The name Bath Rabbim, meaning “daughter of a multitude” or “daughter of strength,” evokes a sense of majesty, underscoring the significance of this city’s entrance, which served as a gateway to thriving communities and bustling activity.

Surrounding this gate, the aqueduct-fed pools glistened under the sun, embodying serene beauty and often used in poetic expressions to symbolize the bride’s radiant eyes in the Song of Solomon. Solomon’s heartfelt praise for her eyes suggests that they reflect not only beauty but also depths of purity, holiness, modesty, and godliness. These beautiful fish pools, with their calm, mirror-like surfaces, evoke a sense of peace and tranquility, paralleling the grace and virtues associated with the bride.

Heshbon formed part of the tribal territory of Gad, one of Israel’s twelve tribes, whose name signifies “troop” or “tribe.” The tribe of Gad was well-known throughout history for its military valor and strategic prowess during the conquest of Canaan. This depiction of Gad serves as a powerful metaphor for the militant Church, highlighting our calling to stand as a united force in faith, very much like a disciplined battalion of soldiers working harmoniously towards God’s divine purposes. The designation Bath Rabbim, meaning “daughter of great power and abilities,” further underscores the strength and potential inherent in this spiritual community.

In this poignant context, God conveys His admiration for His Church, portraying it as the beloved bride worthy of praise. This theme beautifully parallels the sentiments expressed in Proverbs 31:10-31, a passage that celebrates the virtues of a godly woman and affirms that her worth surpasses that of rubies. This Scripture honors the diligent, noble, and industrious spirit of such a woman, drawing an exquisite parallel to how Solomon’s words elevate the profound love and respect shared between Him and His bride, and also Christ and His Church, illuminating our inherent value and significant role in His grand design.

The latter part of verse 4 captures beauty in the phrase, “Your nose is like the tower of Lebanon overlooking Damascus.” This captivating imagery elevates the nose to an object of beauty, a distinction that is often overlooked in contemporary society. For many individuals, the nose is a source of self-consciousness: perceived as either too prominent or too subtle, it may evoke feelings of inadequacy. Yet, in this verse, the comparison does not hinge on such measurements; instead, the nose is described as perfect—elegantly balanced and exquisitely proportioned in harmony with the overall features of her face, representing a divine appreciation of her unique beauty.

Although the significance of her nose may not be immediately evident, she embodies a profound understanding gleaned from her spiritual experiences, particularly her ability to discern the fragrant presence of the Lord Jesus. In this context, He recognizes her as a delightful aroma; this notion resonates with the first three of the five offerings outlined in Leviticus, known as the sweet savor offerings (see Leviticus 1:3-17). God exhibits a keen sense of olfactory discernment; when He perceives the foul stench of sin—the actions and attitudes that deeply offend His holiness—He beckons us to offer our very selves as living sacrifices. Romans 12:1 poignantly expresses this, stating, “Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.”

The phrase “Your nose is like the tower of Lebanon overlooking Damascus” unfolds with layers of metaphorical richness. The ‘tower of Lebanon’ metaphorically evokes images of grandeur and strength but also encapsulates the essence of purity, as the name Lebanon derives from the etymological meaning “a place of whiteness.” In Chapter 1 of Song of Solomon, the woman describes herself as ‘black,’ a metaphor reflecting her sun-darkened skin rather than her ethnic background. Historically, women of Solomon's time were celebrated for their fair, lily-white skin; her labor under the sun may have darkened her complexion, yet the fading tan now reveals her inherent radiance, particularly her nose, which shines with a striking whiteness.

Moreover, this imagery offers another rich spiritual analogy. The Lord invites us, saying, “Come, let’s consider your options. Though your sins have stained you like the color red, you can become white like snow; though they are as visible as bright scarlet, you can be made white like wool” (Isaiah 1:18). This notion of transformation—where the ‘tower of Lebanon’ symbolizes purity and whiteness—intertwines with the reference to Damascus, which also has an etymological meaning as ‘The Beginning of Salvation’ or ‘The Full Turn in the Pattern of Salvation.’ This progression suggests a deeper spiritual journey: ‘You have been washed clean, like Lebanon. Now you are emerging from your past, set in the divine trajectory of redemption and salvation.’ This connection not only underscores the grace extended to her but also celebrates her intrinsic worth in God's eyes, inviting her to embrace her identity as both beautiful and redeemed.

“Your head crowns you like Mount Carmel. The locks of your hair are like royal tapestries—the king is held captive in its tresses!” The valley at the base of Mount Carmel is one of the most fertile and verdant regions in the Jezreel Valley, teeming with life and lush vegetation. This verse symbolizes that her head represents her thoughts—abundant and profound, filled with spiritual insight and reflecting the divine nature of God. The reference to her hair being reminiscent of the royal tapestries, the color purple signifies royalty; royal tapestries historically showcased this hue, which is closely linked to nobility and power. More importantly, she has learned to think like a King’s daughter, which affirms her immeasurable spiritual worth and dignity within His Kingdom. Psalm 45:1-17 written by the sons of Korah, a poem that beautifully illustrates how the King’s  bride has embraced the noble mindset of her King, embodying grace, wisdom, and strength in her character. I cannot include the details of Psalm 45 here due to the length of this post, but take some time to read it, and see that it is much like the Song of Solomon, where the bride praises the attributes of the King.

“…the King is held captive in its tresses.” The original Hebrew Word for “tresses” carries an element of ambiguity, yet the KJV translators chose the term “galleries,” providing a richer perspective on the King’s admiration. Envision an art gallery, where the King leisurely wanders from room to room, marveling at each breathtaking aspect of His bride's beauty and unwavering faithfulness, much like a work of art. He delights in her, saying, “Behold that magnificent head, adorned with thoughtful and spiritual reflections that shine brightly. Observe the delicate nose, exquisitely attuned to the sweet fragrance of My presence. Notice those graceful feet, capable of dancing joyfully before Me and standing resolutely in faith amidst life’s trials. Pay close attention to her fruitful midsection, a symbol of her diligent labors and unwavering commitment to growth and productivity.” The King is utterly captivated by the myriad facets of His bride's spiritual beauty, recognizing that each detail is a testament to her devotion. The bride, as compared to us in our human weaknesses and shortcomings, Jesus finds deep and abiding beauty in His bride, the Church, knowing that one day she will stand perfected before Him, radiant and pure, without wrinkle or blemish, which is from this potential that He sees us.

In verse six, the sentiment is expressed, “How beautiful you are! How lovely, O love, with your delights!” Here, the term "delights" captures the essence of ‘daintiness’ and ‘pleasantness,’ evoking a sense of delicacy and charm. She embodies an ideal of feminine beauty, radiating not only physical allure but also a magnetic character that draws admiration from all who encounter her. Throughout this poetic exploration, Solomon fervently praises her, describing her as beautiful, pleasant, and fair. Each of these adjectives emphasizes not just her external beauty but also the enchanting qualities of her spirit, grace, and charisma. His repeated accolades reflect the intensity of His admiration, painting a portrait of a woman whose presence is both captivating and impactful, making her truly extraordinary in every sense.

Verse 7 beautifully states, “Your stature is like a palm tree.” Here, “stature” not only references her physical height but also encapsulates her grace and uprightness. A palm tree, with its tall and straight trunk, embodies strength, elegance, and resilience; it stands firm against the elements and does not bend or yield easily. The speaker affectionately expresses, “My darling, when you walk, you exude an air of confidence and poise; there’s nothing lazy or slouchy about your posture. You stand tall, like a majestic palm tree swaying gently in the breeze.”

To bring this vision into contemporary terms, imagine a girl or woman diligently practicing on a narrow exercise balance beam. Every movement requires utmost precision and grace; her balance and posture must be flawless to navigate the beam without faltering. This imagery emphasizes both physical elegance and an inner strength that commands admiration.

Delving deeper into the symbolism of the palm tree, we find that its fruit—dates—are clustered atop its tall trunk. This can be interpreted as a representation of spiritual fruition. Remarkably, the palm tree thrives even in the harshest deserts, drawing moisture from the air rather than relying solely on underground water. This resilience can be likened to the life of a Christian, who finds spiritual sustenance not in the often chaotic and unforgiving world below, but from a higher plane, a divine source. This nourishment replenishes their spirit, allowing their faith to blossom and their spiritual fruit to abundantly flourish.

As the verse continues, “…and your breasts are like clusters of grapes.” Earlier, we explored the rich symbolism of grapes, which often represent the joy of community and celebration; grapes are commonly linked to wine, a symbol of merriment and abundance. Referring to “clusters” evokes the notion of a double portion of blessings. This idea is underscored by the biblical principle from Deuteronomy 21:17b: “…But He shall acknowledge the firstborn by giving Him a double portion of all that He has, for He is the first fruits of His strength. The right of the firstborn is His.”

Hence, the clusters of grapes serve as a vivid metaphor for joy and spiritual richness, compelling believers to seek nourishment and fulfillment far beyond worldly desires or resources. By focusing on these higher, spiritual truths, believers can cultivate their inner lives, producing vibrant spiritual fruit that reflects their faith and deep connection to Jesus. The imagery paints a picture of a flourishing spiritual existence, characterized by resilience, joy, and a profound sense of purpose.

Now, there is a profound shift in our text. Until this moment, The Bridegroom has been captivated by His bride, admiring her beauty with an earnest gaze and expressing heartfelt praise for her radiance. However, we now witness a transformative declaration. He proclaims, “I want to climb the palm tree and take hold of its fruit stalks.” This vivid metaphor reveals His intention to ascend the alluring beauty of the palm tree and tenderly grasp its fruit stalks, which symbolize her breasts. There is nothing impure or inappropriate in this imagery; it expresses a deep, passionate affection.

He longs to embrace her intimately, as if to convey, “I desire to love you deeply, to hold you close, to kiss you with fervor, and to articulate the depth of my love for you. I yearn to inhale your unique fragrance, which one might liken to the sweet aroma of ripe apples.” In this context, she is akin to the apple tree in the garden, a cherished symbol of nourishment and comfort. In the earlier chapters, she found joy and solace beneath its shady canopy, a sanctuary that signifies safety and gentleness. Her breasts, described as clusters of the vine, further illustrate her beauty and fertility, enhancing the imagery of nourishment and abundance.

Should we interpret this verse in the context of marital relationships? It would be a misstep, for the passage serves as an allegorical depiction of the divine relationship between Christ and the Church. Proverbs 5:18-19 beautifully states, “May your fountain be blessed, and may you rejoice in the wife you married in your youth—a loving doe, a graceful deer; may her breasts satisfy you at all times; may you be captivated by her love always.” While this passage may initially seem to speak of physical love between spouses, it carries a far more profound significance for our spiritual nourishment. It underscores the importance of loving others and serving one another, which brings true joy to the heart of Jesus. He delights in the profound truth of our devotion to serving Him through others, prompted by our sincere love for Him. This illustrates the sacred and transformative bond between Jesus and His faithful followers.

Verse 9 beautifully articulates, “May your mouth be like the best wine, flowing smoothly for my beloved, gliding gently over.” As I meditate on this evocative Scripture, I am drawn to the profound significance of the act of kissing, which symbolizes a deep, intimate expression of love—an act I will delve into shortly. Throughout Scripture, wine is a powerful metaphor for joy, yet we must recognize the vital distinction between mere good wine and the transcendent best wine. This contrast evokes the memory of the wedding at Cana, where Jesus performed His miracle of turning water into wine. To the astonishment and delight of every guest, the finest wine was served last, an emblem of divine joy and generosity. In John 2:7-10, we read: “Jesus told the servants, ‘Fill the water jars with water.’ So they filled them up to the very top. Then he told them, ‘Now draw some out and take it to the head steward,’ and they did. When the head steward tasted the water that had been turned into wine, not knowing where it came from (though the servants who had drawn the water knew), he called the Bridegroom and said to him, ‘Everyone serves the good wine first, and then the cheaper wine when the guests are drunk. You have kept the good wine until now!” This magical moment serves as a poignant reminder of God's ability to provide abundantly and His deep desire to fill our lives with His finest blessings.

Additionally, Psalm 2:12 offers a powerful exhortation: “Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.” The metaphor of “kissing the Son” carries rich connotations of bowing in reverence and surrendering our hearts and lives to Him. It emphasizes the relational depth that God yearns to establish with each of us. Acknowledging this profound love is essential; He longs for a close, eternal bond with us. By engaging in daily intimate fellowship, it feels as if not only have we approached and kissed our Savior, but that He also embraces and kisses us in return, showering us with His unrelenting affection. This experience is akin to savoring the most exquisite wine, the best wine, each sip a delightful reminder of pure joy.

The phrase “May your mouth be like the best wine” vividly illustrates the beauty of words that flow with sweetness and grace. When our conversations are infused with kindness, encouragement, and compassion, they nourish and uplift those who hear them. God pays close attention to our spoken words, especially when we uplift each other and share the joy that resides deep within our hearts. As Malachi 3:16 highlights, “Then those who feared the Lord spoke with one another. The Lord paid attention and heard them, and a book of remembrance was written before him of those who feared the Lord and esteemed his name.” This verse illustrates the profound significance of our dialogue about faith and the precious bonds we cultivate as a community of believers.

Reaching the end of verse 9, we encounter a transformative shift in speakers, marking a pivotal moment in the narrative. I believe this change occurs because, after absorbing the depth of Solomon’s loving expressions interwoven throughout this particular poem, she is enveloped in a renewed sense of assurance regarding her intrinsic worth and beauty. Solomon, the illustrious King, recognizes her unparalleled value, echoing the message that we, too, are cherished by our Savior—viewed as exquisite and vital participants in His sacred work. In this moment of confidence, she boldly interjects, a sign of her blossoming character. While such an interruption might be deemed improper or inpolite, in Kingly social circles, or even a breach of etiquette, it is clearly inspired by the guiding hand of the Holy Spirit.

She exclaims, “flowing smoothly for my beloved, gliding gently over.” The English Standard Version (ESV) expresses it as, “It goes down smoothly for my Beloved, gliding over lips and teeth.” Here, the term for “Beloved” in Hebrew, “dod,” evokes a powerful image of fervent, boiling love—her affectionate description for Him. She ardently conveys, “My darling, the wine you refer to flows so sweetly, accompanied by your words of praise, awakening the very hearts of those who have been slumbering.” It’s essential to note that she had previously succumbed to drowsiness in chapter 5, reflecting a period of spiritual lethargy. Now, however, she acknowledges that the beauty of His love has not only awakened her spirit, but also ignited a fervent desire to serve Him wholeheartedly for the remainder of her days.

Oh, how He loves! Oh, how He loves you and me! Let us rejoice in His glorious name, celebrating the vastness of His love and the profound joy that comes from walking in close, abiding fellowship with Jesus, our Bridegroom.

Stephen Barnett

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