Artwork by Douglas Kallerson
Song of Songs 1:1-3
The Kisses of His Mouth
(Typed 4 November 2024) While typing this sermon, as always on Monday morning, I had to stop for a few minutes and go to the mall to take out the trash. No sooner had I gotten into the car than the guy on the radio started explaining various ways our lives may be expressed through our actions.
He started by talking about what our priorities are. The things we do and the things we seek after will, in turn, reflect our priorities. If we are seeking worldly things like fame, fortune, fast cars, etc., then the world is our priority.
If we aren’t going to church, our lack of priority toward the Lord who told us to meet and fellowship is revealed. The same is true with reading the Bible, sharing our faith, and so forth. After saying this, the radio host then used this train of thought to lead into some of the prayer requests that had been received at the station.
One was from a lady who had been married for 22 years. They had children through the marriage. However, the husband told his wife that he had lost his love for her. The marriage was no longer what he wanted, and he was leaving.
The Bible teaches that this man’s priorities towards his wife, his children, and the Lord are skewed. He is a misdirected soul and unless he wakes up and changes his ways, others will have to pay the price for his flawed choices. He is one of billions of examples in human existence of a person with imperfect love.
Text Verse: “Love never fails.” 1 Corinthians 13:8
One might ask, “If love never fails, then how can there be imperfect love?” Such a question fails to understand the difference between perfect love and imperfect love, something based on the Source of the love. This is why 1 Corinthians 13:8 more precisely says, “The love never fails.”
Perfect love is love that refers to the source of the love, even if it doesn’t fully define Him and His perfections. Unlike Him, humans are imperfect, so perfect love cannot define our love or be displayed by a human. However, the Bible says, God is love (literally: The God is love). It defines His nature as one of His unchanging attributes.
However, this equation cannot be turned around to say, “Love is the God,” as if love is the only thing that defines God. Nor can it say, “The Love is God,” as if a particular thing, love in this case, is God. The way John has written his statement leaves us with just one possible proper translation with one possible understanding.
We, as humans, love imperfectly. If we loved perfectly, then we would never fail in our state of love. So when Paul says, “love never fails,” he is speaking of love that is truly love. If we love someone and never fail to love them, then that is love that never fails.
However, we can fail to love, even when we love a person. But God, who is love, will never fail to love. His perfection means His love is perfect and unfailing. Obviously, this means to the objects of His affection. God is love. That doesn’t change, but we can change in relation to Him so that He cannot love us or what we do.
There is nothing contradictory in this. As noted, God is not defined by love only. He is also just, righteous, holy, etc. These attributes produce a tension in how He responds to us. It is a tension that can only be relieved through the cross of Jesus Christ.
In Christ, God’s righteousness is granted to His people. Tension resolved. In Christ, His love is demonstrated toward us and can be lavished upon us. Tension resolved. In Christ, we are made holy. Again, tension resolved. This applies to all of God’s attributes.
In Christ, none of His attributes are in tension with any other. The tension is resolved, allowing a full and perfect expression of each to be directed toward us. The Bible uses the term “in Christ” again and again. This is how that tension is resolved. We still sin. We still love imperfectly. We still don’t deserve God’s grace or mercy.
And yet, because we are in Jesus through our faith, we now participate in the perfect, eternal fellowship that exists between Him and the Father.
The first words of the Song of Songs form an adamant assertion. As this is so, our task should be to try to find out why the assertion is made and what is behind it. This is what we will attempt to do as we go through this wonderful book.
Imagine being the wife who has loved her husband and raised his children suddenly being told she isn’t what he wants anymore. She called in for prayer that he would change his mind. Imperfect her is still in love with imperfect him.
We are living in a world of imperfection, and yet, we can participate in what is perfect while we are here. The way we do so is found in the Person of Jesus Christ. Such a marvelous truth is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. The Song of Songs, an Introduction
Name: The Song of Songs, or the Song of Solomon, gets its name from the first line of the book, shir ha’shirim asher lish’lomoh – “Song the songs which to Solomon.”
The words “Song the songs” are idiomatic. In the tabernacle, there was the holy of holies, “the Most Holy Place.” The words King of kings are equivalent to, “the greatest of all kings.” Saying, “Lord of lords” or “heaven of the heavens” speaks of the most superlative or highest of each.
As such, saying, “Song the songs” is a way of stating that this is the greatest of all songs. It is the song that excels all other songs in what it portrays and conveys. It is a majestic claim concerning words that are, at times, very difficult to translate, understand, and comprehend.
Author and Dating: Despite saying “which to Solomon” often translated as “of Solomon,” “which is Solomon’s,” or something similar, whether Solomon is actually the author or not is unknown. This is simply a fact, but it does no good to argue against him being the author. In 1 Kings 4:32, it says that Solomon “spoke three thousand proverbs, and his songs were one thousand and five.”
Therefore, it is possible this is one of his songs. However, when Solomon is mentioned in this book, it is usually as someone who is distant from the narrative. This is not a disqualifying consideration though. At times, Solomon is even somewhat idolized in how he is portrayed. Despite this, 8:12 has the female voice speaking directly to Solomon.
As such, even if he is not the author, it is possible that he oversaw the compilation of the poem or that it was written to him, as the opening line may suggest with the words “which to Solomon.” Regardless, the dating of the book appears to be contemporary with his rule. Therefore, it was probably written between 970 to 931 B.C.
Style of writing: The book is formed from Hebrew poetry focusing on romantic love between a young man and a woman. Because of the sexually explicit nature of some of the contents, many scholars over the centuries have shied away from analyzing it or even agreeing with its inclusion in the canon of Scripture.
So difficult are the words, and so explicit are some of the contents, that Adam Clarke said, “To conclude: I advise all young ministers to avoid preaching on Solomon’s Song.” So much for 2 Timothy 3:16, 17!
When such instances are detailed, they will be considered without shying away from what is presented. Because the words are a part of Scripture, they are to be considered without timidity.
As for the main actors, verse 1:7 reveals the man in the poem is a shepherd. The next verse reveals the woman is a shepherdess. They express their love for one another and, as just noted, their desires go so far as being sexual in nature. The use of metaphor is quite common in the book.
Structure and Arrangement: The book goes back and forth in verbal exchanges between the man and the woman, but at times, there are calls from others that enter into their relationship, providing various promises, directional help with the relationship, probing questions, and so forth.
These extra voices are like chorus lines in a song or play that interject into what is being said, thus providing relief from tension that has built up, temporarily redirecting the focus, etc.
Various scholars and commentaries have assigned different divisions within the book. However, there are four noticeable breaks, each followed by sudden new beginnings. These are found in verses 2:7, 3:5, 5:1, and 8:4. As such, there are five parts, all ending “in full repose and refreshment” (Jamieson-Faucett-Brown Commentary).
Key Thought: There is repetition in the book, but the overall key thought is comprised of the thrice-repeated words –
“Do not stir up nor awaken love
Until it pleases.”
There is a time when love, if it is meant to be, will come about. To rush the process would be considered an error.
Placement and Prominence: In the Christian canon, The Song of Songs is placed as the last of the five wisdom books: Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs. It is the twenty-second book in the Christian Canon.
As for the meaning of the number twenty-two, Bullinger says –
“TWENTY-TWO being the double of eleven, has the significance of that number in an intensified form,—disorganization and disintegration, especially in connection with the Word of God. For the number two is associated with the second person of the Godhead, the living Word. It is associated with the worst of Israel’s kings,—Jeroboam (1 Kings 14:20), and Ahab (1 Kings 16:29), each reigning 22 years. Eleven, we have seen, derives its significance by being an addition to Divine order (10), and a subtraction from Divine rule (12). These are two of the three ways in which the written Word of God can be corrupted—the third being alteration. “The words of the LORD are pure words”—words pertaining to this world and therefore requiring to be purified (see p. 169). But these words have been altered, taken from, and added to by man. Is there anything in this which connects it with the fact that the letters of the alphabet (Hebrew) are twenty-two in number? Does it point to the fact that the revelation of God in being committed to human language and to man’s keeping would thereby be subject to disintegration and corruption?”
One could ask a similar question about love. Because this is the twenty-second book of the Bible, does this point to the fact that something that can be perfect, such as love – because the Bible says “God is love” – may also be corruptible because of man’s fallen nature?
If so, when love is committed to humans, though being a gift of God, it is subject to disintegration and corruption. The book, then, would be a guide with underlying practical applications to assist the reader in how to successfully avoid the pitfalls of disintegration and corruption which are so obviously integrated into human love in fallen man.
As this is the twenty-second book, it is possible that links from the Old Testament to the Book of Matthew may provide a clue about the content. Each of the first twenty-eight books of the Old Testament makes one or more clear links to the 28 chapters of Matthew. The link between the Song of Songs and Matthew is –
*Song of Songs (22nd book) concerns the wedding of the king, the son of David.
Matthew 22:1, 2 –
“And Jesus answered and spoke to them again by parables and said: 2 ‘The kingdom of heaven is like a certain king who arranged a marriage for his son.’”
Therefore, whether Solomon was the author (or co-author) or not, he is the immediate main subject of the book, as noted in verse 1:1, even if Jesus is the ultimate subject being prefigured. Likewise, Jesus the Son of the King of the Universe, is the ultimate Subject of the Bible.
Typology, Pictures, and Foreshadowing: Because this book is placed in Scripture, it is argued that there is a greater purpose to the contents of the book than simply being a love story with moral and practical life applications.
Jews predominantly believe it is a book about the relationship of the Lord to them (meaning the nation of Israel). Christians have drawn similar conclusions, concluding that it is a book that foreshadows the relationship of the Lord Jesus to His church.
If we take a clue from Paul concerning the significance of marriage as conveyed in Scripture, it may help us to understand why the Song of Songs is so important –
“Wives, submit to your own husbands, as to the Lord. 23 For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. 24 Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.
25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. 28 So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. 30 For we are members of His body, of His flesh and of His bones. 31 “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” 32 This is a great mystery, but I speak concerning Christ and the church. 33 Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.” Ephesians 5:22-33
Paul identifies the ultimate purpose of marriage, which is that it reflects the relationship between Christ and the church for which He shed His blood. This idea extends to the last pages of the Bible where, in Revelation, the final consummation of the marriage of God to His people is prophetically referred to.
Because of the nature of the book, the 2nd-century Jewish sage Rabbi Akiva claimed that it was the most sacred book in the Bible, being central to Jewish life. He compared it to the Holy of Holies in the temple.
The Song of Songs, along with four other books, do hold a particularly special place in the annual life of the Jewish people, being read at key points during their annual cycle of events. These five books are known as the Five Megilloth or Five Scrolls.
The word m’gillah (the singular of megilloth) comes from galal, to roll. Thus, the word refers to the way a scroll is rolled up. Although all books of the Old Testament were written in this manner, five have been drawn out to be read at specific times in the synagogue each year during certain festivals:
- Song of Songs: Read on the Sabbath of Passover week
- Book of Ruth: Read on Shavuot
- Book of Lamentations: Read on Tisha b’Av
- Ecclesiastes: Read on the Sabbath of the week of Sukkoth
- Book of Esther: Read on Purim
The Five Megilloth are part of the Ketuvim, the third section of the Tanakh (Hebrew Bible). Today, the books are grouped together in modern printed Hebrew Bibles, this was not always the case. In earlier times, the books were placed in chronological order among the other books of the Ketuvim.
The reason for the other four scrolls being read at particular times seems obvious. The Book of Ruth is read on Shavuoth, or Pentecost. This makes sense from the contents of the story. It is the story of redemption of a Gentile Bride, just as the predominantly Gentile-led church began at Pentecost, occurring just after Christ’s ascension.
Reading the Book of Lamentations on the Jewish people’s tragic day of Tisha b’Av reflects the pains and sufferings the people of God have experienced throughout their history, reminding them of their disobedience which has resulted in afflictions even while God devotedly maintains them as a people in accord with His covenant faithfulness.
Reading Ecclesiastes during the week of Sukkoth, Tabernacles, makes sense because it is a time of reflection in the presence of the Lord as people contemplate and discover the futility of life except when it is lived in accord with the precepts laid out by God for the conduct of His people.
And the Book of Esther being read on Purim follows logically because Purim was established based on the narrative recorded in Esther.
Seeing these parallels, and understanding that the Song of Songs is read during the Passover each year, we can and should look for a suitable explanation as to why. This will be one of the aims of the study as we progress through the book.
As noted, many try to directly equate the contents of the book with the Lord and Israel or the Lord and the church. Because of the style of writing and the rare nature of the words and phrases used, that has led to an “anything means anything” approach to the book. Rather, the Jamieson-Faucett-Brown Commentary states –
“The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. ‘It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty’ [Burrowes]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. ‘The experimental knowledge of Christ’s loveliness and the believer’s love is the best commentary on the whole of this allegorical Song” [Leighton].’”
In other words, making direct connections to the Lord or Jesus, which is a common way of evaluating it, is not the main intent of the book and it will mar the overall interpretation. Rather, there are verbal connections to other parts of Scripture that will help the reader understand the nature of God and Christ without directly stating them or being directly equated to them. At times, however, direct connections are evident.
Unfortunately, the Jamieson-Faucet-Brown commentators then went about allegorizing the entire book to such an extent that it is hard to believe they actually read the quote in their own opening commentary.
Final Note: As for the contents of the Song of Songs, the book is comprised of 8 chapters totaling 117 verses. Its canonicity is not in question. It is found in all Hebrew manuscripts of Scripture and also in the Greek Septuagint. It is also found in other collections of the sacred writings.
With this brief summary of the book complete, we can now begin to analyze it word by word, searching out what is on the mind of the Lord with the inclusion of the book in His sacred word…
No kissing tonight, just leave me alone
I only want to watch the game, alright?
I have worked myself to death, right to the bone
And something with your hair just isn’t right
The perfume you are wearing is making me sneeze
It is just like everything about you of late
I could find someone better and do it with ease
And what is this tasteless food here on my plate?
*
Your imperfect love is failing me
But I will keep on loving you
Because of Jesus. I will wait patiently
If He can love me with all my faults, well, I can still love you
II. Ointment Poured Forth (verses 1-3)
The song of songs,
shir ha’shirim – “Song the songs.” The compound use of a Hebrew word forms its own emphasis. However, with the article affixed to the word in the genitive (Song the songs), it carries an especially strong emphasis. This is not a song out of many songs, but the song of all songs, meaning the greatest or most superlative of all songs, without any other qualifier.
The verb shir means to sing. That leads to the noun shiyr, a song. However, this does not necessarily mean a song with music, even if that is what commonly occurs when the word is used. The Song of Moses found in Deuteronomy 31 may have been read or sung to the people, either with or without instruments.
The words “Song the songs” tell us that the entirety of the song is to be considered a single song, not a collection of songs gathered over the years or from various sources as some claim. Of this song, it is next said to be…
1 (con’t) which is Solomon’s.
asher lish’lomoh – “which to Solomon.” The prefix l, the Hebrew letter lamed, signifies motion toward an object. It can mean toward, as in “I am heading toward Jerusalem.” It can signify to, as in, “I give this to you.” It can mean by, as in “This was written by David.” It can mean of, as in “This is speaking of Mary.”
People debate and argue over the meaning of the letter when affixed to almost anything. They find a similar construct elsewhere and claim it proves their point. In this case, the most likely explanation is that this is the most exceptional song of all and it has been written by Solomon or at least under his hand.
As for the name Solomon, it is generally associated with the word shalem, peace. Thus, it is defined as Peace, Peaceful, Peaceable, etc. However, Abarim insists that it is derived from shillumah, reward or recompense, (the spelling is identical) and, thus, it signifies Recompense or Fair Penalty.
As this is a book in the Bible, Solomon would then be the inspired scribe or overseer of its composition, but the Holy Spirit would be the ultimate author. David wrote numerous psalms, and many of them contained prophecies that are indisputably pointing to the Messiah. Some could only be understood after they were fulfilled in the work of Christ.
This means that the Holy Spirit guided David, using his words to anticipate the coming of Jesus and provide descriptions of His work, including His death and resurrection. If this truly is the “Song the songs,” meaning the epitome of all songs, it can be nothing other than the inspired work of God.
Both songs of Moses (Exodus 15 and Deuteronomy 32) are this type of song. Many of the psalms are this type of song. These are ultimately credited to the Lord, and the Song of Moses in Deuteronomy 31 is specifically said to be the words of the Lord written down by Moses (Deuteronomy 31:19).
As such, to claim that this is the “Song the songs,” if it was written by a man, would be a form of blasphemy, claiming it was greater than songs directly inspired by the Lord. As this is so, then when the Lord, who inspired this song, says that it is the “Song the songs,” we must treat it with the respect it deserves. Understanding this, the song begins with…
2 Let him kiss me with the kisses of his mouth—
yishaqeni min’shiqoth pihu – “Kiss me from kisses his mouth.” The word nashaq, to kiss, is used. It gives the idea of fastening up. As such, one can readily see the connection. When lips kiss, there is a fastening up that takes place.
The word is used in Ezekiel 3:13 where the wings of the living creatures in his vision “kissed” or met together. It is used in the Chronicles and Psalm 78 when referring to men being armed, kissing the implements of war. They are fastened up to them.
In this case, the song begins with a woman desiring a man to fasten up to her with the kisses of his mouth. The meaning is clearly that of an actual kiss, evidenced by the word mouth.
Some take this figuratively as if the kisses are referring to the precepts of Christ, each being like a kiss of His. However, a kiss is a kiss. Though there may be hints of such things in the book, the immediate poem is referring to a woman anticipating a kiss from a man.
The “where” of the kiss is not addressed. It could be her forehead, hand, or lips. She is simply desirous of the kiss of the kisses of his mouth. Without making a direct connection to Christ, we are seeing what God in Christ offers is to be desired. That which will fasten us to Him should be our yearning. With that, she continues…
2 (con’t) For your love is better than wine.
The word love is plural: ki tovim dodekha miyayin – “For good your loves from wine.” The change from the third to the second person is a normal occurrence in poetry. The loves of this clause are parallel to the kisses of the previous clause.
A kiss is a type of loving affection. Thus, the intent is that his kisses, his loving affections, are more desirable and better than wine.
Because of the use of the plural, the Greek translation, which is followed by some translations, say, “breasts” instead of “loves.” The words are similar in Hebrew. The standard reading, however, is correct. She is speaking in parallelism, equating his kisses to his loves (doting affections) which are better than wine.
As for yayin, or wine, it comes from an unused root meaning to effervesce. Thus it is fermented wine, an intoxicant. In Psalm 104:15, it says that “wine [yayin] makes glad the heart of man.” The doting affections, the loves, of the man are more important to her than wine, even though it makes glad the heart of man.
In other words, in a perfect loving relationship, that which is considered choice and enrapturing cannot be equated to what God in Christ can and will provide for His people. The perfect love described in the greatest of all songs is subtly being hinted at.
This is the case because, in the Bible, wine symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. Good things can result from cultural expressions, but God in Christ transcends cultural expressions.
As such, there is nothing on this earth, in any culture, that can match the loving affections of God through the giving of His Son. Noting that, her compliments continue…
3 Because of the fragrance of your good ointments,
The words are emphatic: l’reakh sh’manekha tovim – “To aroma – your oils good.” To paraphrase the meaning, one might say, “As for smell, your cologne is amazing.” It is, therefore, not just a compliment about the smell of the cologne, but of the choice of it. Everyone understands this. When we compliment the perfume or cologne of another, we are complimenting the person’s choice as well.
Aromatic oil was used in the dedication of the tabernacle and the priest. That is seen in Exodus 30 –
“Moreover the Lord spoke to Moses, saying: 23 ‘Also take for yourself quality spices—five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, 24 five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. 25 And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil. 26 With it you shall anoint the tabernacle of meeting and the ark of the Testimony; 27 the table and all its utensils, the lampstand and its utensils, and the altar of incense; 28 the altar of burnt offering with all its utensils, and the laver and its base. 29 You shall consecrate them, that they may be most holy; whatever touches them must be holy. 30 And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests.’” Exodus 30:22-30
Every detail of the tabernacle, all of its furniture, as well as the high priest and his implements, pictures Christ Jesus. When anointed, there would have been a wonderful smell. But this oil and its contents, also pictured the Lord in every detail. That is hinted at next…
3 (con’t) Your name is ointment poured forth;
There is an alliteration that forms a play on words: shemen turaq sh’mekha – “Oil pouring – your name.” The woman said that the aroma of the object of her yet unnamed affection is good. Now, she equates the pouring of oil (shemen) that she just referred to with his name (shem).
In the Bible, a name is equated to one’s character. The name Yeshua, Jesus, for example, means Salvation. His character, meaning being the Savior, is equated to His name. He is Salvation. For example, He made a pun of His name when speaking to Zacchaeus –
“And Jesus said to him, ‘Today salvation has come to this house, because he also is a son of Abraham; 10 for the Son of Man has come to seek and to save that which was lost.’” Luke 19:9, 10
Jesus was essentially saying, “I, Salvation, have come to this house.” The pouring of oil being equated to his name is realized in what pouring out oil symbolizes, meaning anointing something.
If the fragrance of the oil anticipates the Lord and His word (as was seen in Exodus), and if the oil was poured out on everything anticipating the Lord (which is also noted in Exodus), then it is a way of equating the anointing with the Person and work of the Lord –
“Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your kingdom.
7 You love righteousness and hate wickedness;
Therefore God, Your God, has anointed You
With the oil of gladness more than Your companions.” Psalm 45:6, 7
This psalm is cited in Hebrews 1 and is directly equated to Jesus. And more –
“The Spirit of the Lord God is upon Me,
Because the Lord has anointed Me
To preach good tidings to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives,
And the opening of the prison to those who are bound;
2 To proclaim the acceptable year of the Lord,
And the day of vengeance of our God.” Isaiah 61:1, 2
The words of Isaiah were read in the synagogue in Nazareth by Jesus in Luke 4. After reading them, it says –
“Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. 21 And He began to say to them, ‘Today this Scripture is fulfilled in your hearing.’” Luke 4:20, 21
Without directly identifying typology or pictures of Christ in these words, we see references to what God is doing in Scripture in subtleties found in this “Song the songs”…
*3 (fin) Therefore the virgins love you.
Rather: al ken alamoth ahevukha – “Upon thus, maidens love you.” It doesn’t say, “the virgins.” There is no article. Further, the word almah signifies a young woman. There is no reason to assume she is referring to a harem or a particular group of young women.
Rather, she is simply stating a fact – “Because of the things I just expressed, maidens love you. I am a maiden, and this is why I love you.” She is speaking of herself as an example of how any other woman would react.
The five lines of verses 2 and 3 form what is known as a pentastich, a five-lined stanza within the book. The woman is in love with this man. She is expressing herself to him in a manner that explains why she does so and why it is natural for it to be as it is.
Each thing here, if taken in a natural sense, can be corrupted. Kissing can be forced, and doting affections can be withheld or turned into something unwanted and strained. Aromatic oil, as Ecclesiastes tells us, can be ruined –
“Dead flies putrefy the perfumer’s ointment,
And cause it to give off a foul odor;
So does a little folly to one respected for wisdom and honor.” Ecclesiastes 10:1
A good name is desirable, but a name can turn bad when a person exhibits folly of some type. A good example is seen in Jeremiah –
“And it happened on the next day that Pashhur brought Jeremiah out of the stocks. Then Jeremiah said to him, ‘The Lord has not called your name Pashhur, but Magor-Missabib. 4 For thus says the Lord: “Behold, I will make you a terror to yourself and to all your friends; and they shall fall by the sword of their enemies, and your eyes shall see it. I will give all Judah into the hand of the king of Babylon, and he shall carry them captive to Babylon and slay them with the sword. 5 Moreover I will deliver all the wealth of this city, all its produce, and all its precious things; all the treasures of the kings of Judah I will give into the hand of their enemies, who will plunder them, seize them, and carry them to Babylon. 6 And you, Pashhur, and all who dwell in your house, shall go into captivity. You shall go to Babylon, and there you shall die, and be buried there, you and all your friends, to whom you have prophesied lies.”’” Jeremiah 20:3-6
Such things are a problem in the world. No matter what we do and no matter who we do it with, there is always imperfection in our interactions. This is true not only with others but in our interactions with God as well. Without Jesus, there is nothing we can do about the tainted relationships that exist between us and others and between us and God.
We are finite and limited in our ability to focus or remain free from stress. We face temptations that misdirect us. We are imperfect beings in an imperfect world. The Song of Songs is titled as it is because it is a part of the Bible. As a part of the Bible, it expresses to us something that God wants us to focus on.
If love can be perfect, it can only be so because of God who is perfect. And so, He has given us a book of love and asked us to seek out the rest of His word to determine the difference between our perceptions of love and His perfect love.
He did this so that we can know that the state of perfect love that exists in Him can be realized in us and toward us if we accept it from His perspective. Why is this the “Song the songs?” Because the song of love is the epitome of the perfections of God in Christ. It is why He sent Him.
Closing Verse: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16
Next Week: Song of Songs 1:4-6 I am smitten by you, can’t you see?… (Draw Me!) (2nd Song of Songs sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.
Song of Songs 1:1-3 (CG)
Song the songs which to Solomon.
2 Kiss me from kisses his mouth –
For good your loves from wine.
3 To aroma – your oils good,
Oil pouring – your name.
Upon thus, maidens love you.
Song of Songs 1:1-3 (NKJV)
The song of songs, which is Solomon’s.
2 Let him kiss me with the kisses of his mouth—
For your love is better than wine.
3 Because of the fragrance of your good ointments,
Your name is ointment poured forth;
Therefore the virgins love you.
