For Love Is As Strong As Death, Passion Is As Unrelenting As The Grave.

“Who is this coming up from the wilderness, leaning on her beloved? Under the apple tree I aroused you; there your mother conceived you, there she who bore you was in labor of childbirth. Set me like a cylinder seal over your heart, like a signet on your arm. For love is as strong as death, passion is as unrelenting as Sheol. Its flames burst forth, it is a blazing flame. Surging waters cannot quench love; floodwaters cannot overflow it. If Someone were to offer all his possessions to buy love, the offer would be utterly despised.” Song of Solomon 8:5-7 NET

Our study today begins with a profound inquiry found in verse 5, “Who is this coming up from the wilderness?” In the original Hebrew text, an interrogative pronoun functions as both the question marker and the opening word. I will take a moment to explore the implications of this question. The answer reveals that it is the bride—the Shulamite woman, the Beloved of Solomon—whom we recognize as a representation of the bride of Christ.

“Who is this coming up from the wilderness?” It is clear that her lover, Solomon, who we parallel with the Lord Jesus, watches her ascend from the wilderness with a sense of pride and admiration. This metaphorical wilderness can be understood historically as the place where the children of Israel wandered for forty long years. Their eventual emergence from that wilderness was a moment of great joy, as they crossed the Jordan River into the promised land—a land flowing with milk and honey. Symbolically, emerging from the wilderness signifies a departure from Egypt, a release from worldly ties, and a shedding of carnal desires; it embodies the journey of spiritual maturation: “Who is this coming up from the wilderness?”

The phrase “coming up” carries the connotation of “ascending from” the wilderness. How blessed we would be as Christians, as the Church, if we could truly comprehend the importance of forsaking the world and its distractions, choosing instead to ascend beyond the entrapments of this life, turning our backs on the seductive temptations that surround us. This is no easy feat—as noted in 1 John 2:16, “for all that is in the world—the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions—is not from the Father, but is from the world.”

How do we overcome the hold of the world? Let us revisit verse 5: “Who is this coming up from the wilderness, leaning on her beloved?” To answer, the pathway to leaving behind worldly distractions is to discover something—in this case, Someone—far superior to what the world has to offer. It is when we gaze upon the Lord Jesus Christ and declare that He is far greater than worldly allurements that we begin to transcend our former lives. His love, grace, and kindness are boundless and transformative. When we genuinely encounter the Father’s love through Jesus, the seductions of the world diminish and grow ‘strangely dim’ in His radiant light and abundant grace.

“Who is this coming up from the wilderness?” I believe the Lord is affirmatively expressing, ‘I am so proud of her; she has grown.’ The bride leans on her Beloved, who is her Solomon. The Hebrew term “dod,” which translates to “fervent—boiling-hot love,” captures the essence of their connection. This image resonates deeply with us as well, as we lean upon our Savior, the Lord Jesus.

It’s significant to note that the Hebrew word for “leaning” occurs only once in the Old Testament; it functions as a verb denoting leaning, reclining, or seeking support, often implying a complete resting of one’s weight or trust upon Someone or something. In this context, where the bride leans on her beloved, it signifies profound dependence, intimacy, and a deep sense of security. Such leaning is not only beautiful in the sight of our Savior but also cherishes a sense of trust that is thoroughly pleasing to the eyes of Heaven. One might consider this action akin to the word ‘clinging’ to Jesus.

Some may argue that leaning on the Bible or relying on Jesus reflects a form of weakness, but I wholeheartedly embrace this posture of leaning. In fact, I’m learning to lean more each day, savoring every moment of reliance on my Lord. I’d choose to lean on Jesus over becoming ensnared by the distractions of this world any day.

“Who is this coming up from the wilderness?” This intriguing question invites deep reflection on its origin. Various commentaries provide three insightful interpretations of who might be asking it. One perspective suggests that the bride herself is speaking in the third person, joyfully declaring her transformation into a fervent lover and dedicated follower of the Bridegroom. This interpretation emphasizes her journey from uncertainty to a confident, passionate relationship.

Another view posits that the Groom is exclaiming, “Here she comes!” as she approaches his side. This proclamation signifies the Groom’s delight in her presence. It underscores His unwavering commitment to her, embodying the promise that He will never leave her or forsake her, regardless of the circumstances.

A third interpretation imagines the maidens of Jerusalem watching in awe and asking, “Who is this coming up from the wilderness?” Their question indicates their recognition of her remarkable transformation. They see the shift from who she once was—perhaps indecisive and lost—to a person who is now fervently devoted and resilient in her relationship with her Bridegroom.

Regardless of who poses the question, its purpose is to underscore the bride’s significant spiritual growth. She has learned to rely on her Beloved, awakening to a newfound reality enriched by faith and trust as she leans upon Him. No longer does she languish in a state of spiritual slumber; instead, she is vibrantly awake, fully engaged in her relationship, and passionately in love. This transformation signifies not just emotional presence but also an active pursuit of understanding and connection. Drawing strength and guidance from Jesus, she embarks on her journey of faith and discovery with renewed vigor and purpose, ready to embrace all that lies ahead by leaning completely upon Jesus.

Continuing in verse 5, “Under the apple tree I aroused you,” we find a rich metaphor within the Song of Solomon that portrays the apple tree as a symbol of the Lord Jesus and the Holy Spirit’s vital role in our salvation. This metaphor captures the essence of how He offers us shade, refreshment, and protection. The apples produced by this tree are not merely ordinary fruit; they are described as sweet, tasty, and fragrant, symbolizing the delights and nourishment found in a relationship with the Lord. What a vivid portrayal of the Lord Jesus and the Holy Spirit! They stand as the quintessential apple tree, providing both sustenance and shelter to our souls.

The King James Version of this verse adopts a different tone with “Under the apple tree I raised thee up,” suggesting that, under His tender tutelage and constant care, the bride experiences growth, weaning, and maturation into a fully formed believer. The Hebrew word used for “aroused you” or “raised thee up” is “ur.” This is a piel stem verb, which signifies a dynamic, intensive action, implying a thorough and repeated process. This flexibility allows for a broader interpretation, including a causative dimension. Essentially, it conveys the idea of causing Someone to awaken: “I caused you to come alive.”

Consider what our state was before we encountered Jesus and the Holy Spirit—spiritually dead in our trespasses and sins. Yet, on the day of our salvation, He raised us up into His glorious light. “For everything made visible is light, and for this reason, it says: ‘Awake, O sleeper! Rise from the dead, and Christ will shine on you’” (Ephesians 5:14). This awakening took place beneath the apple tree, a place where He revived us and brought us to life, regenerating our spirits and granting us a new life in Him. We became born-again children of God, producing the fruits of His righteousness, all while sheltered in the comforting canopy of the apple tree’s leaves and branches. The tree not only provided good shade; its apples were a delight to our palate and nourished our souls.

Next, we encounter the phrase, “here your mother conceived you, there she who bore you was in labor of childbirth.” It’s important to understand that Solomon is likely not referencing the Shulamite’s literal mother in this context. Instead, it signifies a moment of spiritual awakening. She caught a whiff of the apple tree’s alluring fragrance and, in that moment, was drawn to the beauty of Jesus even more so. Her heart, stirred with desire, longed to know Him deeply and be immersed in His love.

This longing mirrors our own experiences as we come to Christ by faith; it is through the shed blood of Jesus that we are raised into a new existence—a spiritual rebirth. How does this happen? It connects back to the figure of the mother, representing the Holy Spirit, our spiritual mother, who grants us new birth. In our previous study, we explored the idea that the mother embodies the Holy Spirit, who imparts new life. Jesus articulated this distinction when He said, “What is born of the flesh is flesh, and what is born of the Spirit is spirit” (John 3:6). Our physical birth occurred in a hospital or birthing center, but that which is born of the Spirit is profoundly different. It is through the Holy Spirit, as our spiritual mother, that we are birthed into the family of God.

You may think the Holy Spirit played a minimal role in your personal salvation, but I disagree. “But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. And when he comes, he will prove the world wrong concerning sin and righteousness and judgment—concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father, and you will see me no longer; and concerning judgment, because the ruler of this world has been condemned” (John 16:7-11). The Holy Spirit found us when we were lost and drew us to Jesus by His captivating grace. He infused in us a love for Christ, making Him even more attractive.

The Holy Spirit ignited an interest in our hearts, leading us to the foot of the cross through His grace and faith. We experience this personally, believing in both Jesus and the Holy Spirit, who acted as our mother in the Spirit, birthing us into the family of God. The underlying message of this verse from the bride in the Song of Solomon resonates with a profound commitment: “My Beloved, I’m emerging from the wilderness; you will not find me growing complacent as before. I yearn to venture into the fields, to be a soul winner, to lead others to Christ, leaving the wilderness behind. I crave to lean in closer to you, to discern your heartbeat, and to be enveloped by your strong arms that uplift and support me.”

In saying, “I aroused you (raised you up),” Jesus affirms His role as the author and finisher of our salvation. The Holy Spirit acts as an active partner in this process, providing spiritual birth and guiding us into a deeper, more intimate relationship with Jesus. As our spiritual mother, the Holy Spirit also birthed us into the family of God, facilitating our transformation into new creations in Christ. And the heavenly Father has the most significant role of all, by orchestrating the grand plan of salvation from the very beginning: “For this is the way God loved the world: He gave His one and only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16). This triune relationship of salvation exemplifies His love, nurturance, and guidance, inviting us into a profound and enduring relationship with Him.

Now moving on to verse 6, she is earnestly praying to her Beloved, “Set me like a cylinder seal over your heart.” In the context of the ancient Near East, the term ‘khotam’, meaning “seal,” held significant connotations of ownership and value (see Haggai 2:23). These seals were utilized to create an imprint or stamp, clearly identifying the object as belonging to the seal’s owner, thus making them critical in trade and personal possessions. The typical Mesopotamian cylinder seal, a small, cylindrical object, was affixed to a pin and worn on a necklace. This arrangement would allow the seal to rest figuratively over the heart, illustrating a close association.

In this imagery, she aspires to be to Solomon what a cherished cylinder seal is to its owner—an intimate emblem of love and commitment. By requesting that he “set me like a cylinder seal over your heart,” she expresses her profound desire for closeness and unity, symbolizing how deeply she has committed herself to him. She fervently declares, “I have forsaken everything for you, I have turned my back on the world, so set me like a cylinder seal over your heart.” The seal itself would typically have been made of a precious stone or jewel, intricately engraved with her name, signifying her singular importance in his life. This evokes the idea of personal connection—Would you “set my name as a seal upon your heart?”

Furthermore, this concept can be likened to the role of the High Priest in ancient Israel, who bore a breastplate adorned with 12 precious stones, each representing one of the 12 tribes of Israel. When the High Priest entered the Holy of Holies, the breastplate rested over his heart, symbolizing a direct connection and representing the people before God. In a similar vein, one might contemplate, “Jesus, you are our Lord and Savior, and also our great High Priest; would you allow one of those precious jewels to represent us to be eternally close to your heart?”

In this context, the heart serves as a timeless symbol of love and affection. She is not merely asking for a fleeting acknowledgment but pleading for everlasting love—“Would you love me forever, unceasingly, moment by moment, would you love me unconditionally? Set me as a seal upon your heart.” This request is profoundly moving, suggesting her longing to be forever cherished and remembered.

The Apostle Paul took a similar stance when he wrote to the Galatians, declaring, “From now on, let no one cause me trouble, for I bear the marks of Jesus on my body” (Galatians 6:17). In this scripture, Paul regarded the scars he bore—both physical and emotional—as profound markers of ownership by his Savior, signifying his deep, committed relationship with Christ, and nothing to be despised.

In Isaiah, the Lord Himself poignantly illustrates a similar sentiment: “Look, I have inscribed your name on my palms; your walls are constantly before me” (Isaiah 49:16). Here, the permanence of a seal and the inscribing of names reflect a covenantal love, deeply rooted in the ancient culture’s understanding of ownership and devotion.

She continues her plea, expressing her desire to be “like a signet on your arm.” This signals two possible interpretations. Firstly, “wrist”—in ancient Palestine, cylinder seals were frequently worn on a bracelet, attached by a pin, allowing the seal to dangle and remain visible. This imagery could depict a seal suspended from a bracelet, exposed to the world, symbolizing a public declaration of their bond. The second interpretation could imply the “shoulder.” Within this understanding, one can picture the High Priest wearing a breastplate containing the 12 jewels over his heart, paired with shoulder shields engraved with the names of the tribes. The right shoulder would bear 6 names, and the left shoulder, the remaining 6, illustrating the encompassing nature of their representation, combining both love and strength.

Do you grasp the weight of what she is asking Him? This is a bold request. She seeks something audacious, akin to the plea made by the mother of James and John concerning her two sons in Jesus’ Kingdom: “Then the mother of the sons of Zebedee came to him with her sons, and kneeling down, she asked him for a favor. He said to her, ‘What do you want?’ She replied, ‘Permit these two sons of mine to sit, one at your right hand and one at your left, in your kingdom’” (Matthew 20:20-21). This request encapsulates a shared yearning for closeness, honor, and a significant place in the beloved’s heart, highlighting a desire for recognition in both love and legacy.

This is the boldness of the bride in her heartfelt request: “Will you wear a token of remembrance of me near your heart for eternity, a tangible sign that you will never forget me? Additionally, will you wear a token of remembrance on your arm, a symbol that you will be strong for me when I am weak? Would you embrace me, move in closer, and reassure me that I can accomplish all things through the power of Christ who strengthens me?” Her requests are profound and demanding, but, as noted in earlier reflections, He has already revealed to her the depths of His love. She is tapping into that truth and awareness. “For love is as strong as death,” she asserts, compelling us to reflect on the inescapable reality of death. Unless the Lord returns before our time, no one can evade its grasp. By proclaiming, “For love is as strong as death,” she implores, “my Darling, I desire you to love me with a love that rivals death itself. I want you to love me fiercely during my life, as I face death, and even after I have departed this world.”

The Apostle Paul expands on this powerful sentiment with deep conviction, stating: “For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation can separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39). She emphasizes that “passion is as unrelenting as Sheol,” where Sheol signifies the grave or the realm of the dead. In this context, passion embodies ‘single-minded devotion.’ Some translations denote this intense devotion as ‘jealousy.’ Indeed, our God is a jealous God, desiring our unwavering focus and dedication to Him above all else. Jesus Himself exemplified this single-minded devotion; during His time on earth, He cared deeply for us, and even now, from His exalted position in Heaven, He intercedes on our behalf, praying for our victories and successes in our desires for Him.

She describes this intensity of love as cruel as the grave. The grave can indeed be merciless; the anguish of losing beloved ones can consume us. Yet, in the depths of that pain, we find solace in the fact that Jesus willingly entered that cruel grave, which sought to hold Him captive. Triumphantly, He conquered death, hell, and the grave and rose victorious, remaining alive forevermore. His love, a love so powerful that it persevered through death and emerged in resurrection, was offered to us over two millennia ago and continues to encompass us with that same fervent love in our present time.

Jesus, being both fully man and fully God, transformed our existence by viewing us as a reclamation project—a mission to save us from the sin and death that had distanced us from the love of God. “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ. Through Him, we also have access to this grace in which we stand, and we rejoice in the hope of God’s glory. Not only this, but we also rejoice in our sufferings, knowing that suffering produces endurance, and endurance builds character, and character develops hope. And hope does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit, who was given to us. For while we were still helpless, at just the right time, Christ died for the ungodly. For rarely will anyone die for a righteous person; though for a good person, Someone might dare to die. But God demonstrates His own love for us in that while we were still sinners, Christ died for us. Much more than this, since we have now been declared righteous by His blood, we will be saved through Him from God’s wrath” (Romans 5:1-9).

“There are flames that burst forth; it is a blazing flame,” she passionately expresses. She longs for a love that is akin to a roaring fire, one that consumes everything in its path—a ‘boiling-hot love’ as defined by the term ‘dod,’ frequently used for the Beloved in the Song of Solomon. She appeals for no mere lukewarm affection but instead desires the intensity of the most vehement of flames. The term ‘blazing flame’ in Hebrew is “Shalhevet,” symbolizing the fire or the strength/power of the Lord. Notably, this phrase concludes with ‘Yah,’ indicating that the Lord effectively ‘signs His name’ as an affirmation that His love is a consuming fire, a support in every circumstance. This declaration conveys, “Bring your petition to me; I will sign it,” or “Submit your check; I will endorse it.” God (Yah) asserts, “I will love you in this manner: “I will love you in this way. I will carry you close to my heart, bear your name upon my shoulder, and I will never forget you. I will embody that boiling-hot love for you! I emerged from the grave to prove my unwavering commitment, and I will eternally hold you in my thoughts.”

Delving deeper into verse 7, we encounter the striking declaration: “Surging waters cannot quench love; floodwaters cannot overflow it.” Here, the Shulamite vividly articulates her longing for a love that transcends adversity—an unwavering devotion that remains untouched by life’s trials and tribulations. She dreams of a love so fierce that nothing could possibly overshadow, suppress, or defeat it. To illustrate this sentiment, we can reflect on the profound narrative of Noah’s ark. When the relentless rains poured down, and the floodwaters rose ominously, the sanctity of the love within that ark—embodied by God Himself—was shielded and secured as He closed the door behind them. Noah and his family were enveloped in the ark’s comforting embrace, a poignant reminder that true love is indomitable; it cannot be drowned by external chaos.

In the New Testament, Jesus’ sacrificial act on the cross resonates powerfully with this theme. We can recall the Psalms that exalt, “Praise the Lord, O my soul. Do not forget all his kind deeds. He is the one who forgives all your sins, who heals all your diseases.” (Psalms 103:2-3). In this ultimate act of love, the enormity of humanity’s sin flooded over Jesus, leading to His crucifixion and death. Yet, this overwhelming force could not contain Him; He triumphed over the grave, rising in glorious victory, liberated from the shackles of sin and death. The Shulamite’s fervent desire is for a love that remains unscathed and perseverant, echoing the certainty that no circumstances can ever extinguish it.

The waters she speaks of serve as a powerful metaphor for life’s myriad trials and tribulations. The Hebrew term ‘may,’ employed here for ‘waters’ as a common plural masculine noun, evokes imagery of peril, chaos, and transitory threats—representing the tumultuous forces that seek to undermine God’s steadfast love. The masculine form of the word can also reflect the tangible struggles or human adversities of life. The essence of her yearning is profoundly clear: she wishes for nothing and no one to diminish or quench the unyielding love she harbors for her Beloved. It’s as though the Bridegroom gently assures her that she possesses this enduring love, for He Himself bore the overwhelming storm of sin and death on Calvary’s hill. All of humanity’s wrongdoings raged against Him like a flood, yet they did not defeat Him. “I went down into the netherworld and proclaimed freedom to the captives awaiting salvation, and they were released” symbolizes the dramatic resurrection narrative, in which the captives emerged to proclaim their triumph over death, just as Jesus did. The love that she embodies is unshakeable, a love destined never to be submerged or washed away.

Furthermore, she asserts, “If someone were to offer all his possessions to buy love, the offer would be utterly despised.” This underscores the profound truth that such love cannot be attained through monetary exchange. Even a lavish offer of wealth, material possessions, or even reputation or status would ultimately prove insufficient to grasp the depth of the love being celebrated here. This love is articulated as a common singular feminine absolute that encapsulates the Holy Spirit’s unwavering love for humanity—a love defined by its eternal commitment and profound depth of God’s love. It is a relentless love that refuses to let go, unconditional and everlasting.

In this passage, the Bridegroom/Jesus appears to be tenderly reclined, arms casually folded, with a loving gaze directed at her, conveying the message: “Before you’ve even asked, I have already answered you.”

- “Do you wish to dwell in my heart? You are already nestled there within my affection.”

- “Do you yearn to lean on my shoulders for strength and resilience? You are cradled warmly in my embrace and within my protection.”

- “Are you seeking a love as unyielding as death? Know that I have already laid down my life for you.”

- “Do you long for a passionate love that transcends the grave? I stand resurrected, assuring you of our eternal bond.”

- “Are you in search of a searing, boiling-hot love that ignites the Spirit? You have captured a flame in me that will never be extinguished. That now resides in you.”

- “Do you desire a love beyond any material value? My blood was spilled, a priceless sacrifice, beyond any price tag. I paid the price for your salvation.”

Throughout this inspired passage in the Song of Solomon, we behold a vivid representation of what Jesus (our Bridegroom) signifies for the Church. He undertakes each of these actions with a singular purpose: to redeem His beloved bride, motivated by the purest form of love. In the grand tapestry of faith, we are that beloved bride. We carry the name of Jesus as our Savior, embracing it not as a burden, but as a profound expression of our identity. Through His sacrificial love, He secured our freedom. He welcomed us into an unbreakable connection, affirming that our love in Him—like His own for us—remains unquenchable, eternal, and transcendent.

It reminds me of the old hymn.

“I hear the Savior say “Thy strength indeed is small, child of weakness, watch and pray, find in Me thine all in all.” Jesus paid it all, all to Him I owe, sin had left a crimson stain,  He washed it white as snow.”

Stephen Barnett