Song of Solomon 4-6

Let’s turn now to the fourth chapter of the Song of Solomon. As we have noted, there are three possible general interpretations, probably more than that. There are those who see the Song of Solomon in a purely material way as an Eastern love song. There are those who see it as ethical instructions in the beauty and joy of a monogamous marital relationship. A love song that has ethical teaching involved to it. Then there are those who see the spiritual interpretation of the love between the love of bride and the groom as an allegory of the love of Christ for his church. They see the bride representing the church and the groom representing Jesus Christ. They see this as a beautiful spiritual allegory. It is that particular interpretation that we are taking as we go through the Song of Solomon this time. We are taking it as a spiritual allegory that speaks to us as the beautiful loving relationship of the bride of Christ, the church, with Jesus the groom.
As in the New Testament there are allegories that deal with Jesus, the bridegroom coming for his bride. Many allegories in the New Testament of Christ and his relationship to the church as being his relationship between the bridegroom and the bride. We look at the Song of Solomon in that light and we begin to understand a little bit more of the rich full love that Jesus has for us, for you and for me, as his bride.
At the end of chapter three we read of the bridegroom coming for the bride. The men that were bearing the bridal liter, which was traditional in those days. It would be born on the shoulders of the fellows; they would carry this chamber. They had a lot of interesting kind of traditions involving the wedding.
One of them is that the bride never knew exactly when the bridegroom was coming. There would be week of festivities. There would be the groomsmen with the groom. They would be celebrating sort of the last week of freedom for the groom. There would be those gals, the virgins that where with the bride. The where all excited in getting ready and all fixed up. The thing was, during this week of festivities, they never knew exactly when the bridegroom was coming. They wouldn’t know when the bridegroom was coming until they heard the sounds of laughter and rejoicing coming up the street. The groom would be born in this little chamber by his friends and they would come to the house of the bride. Of course she would come on out to meet him and go into the chamber and they would carry them through the streets.
Today, of course, they get in the car with just married on the back. Everybody goes honking their horns and the tin cans and the whole bit. They had their own traditions in those days.
The fact that the bride did not know exactly when the bridegroom was coming, it was incumbent on her to be ready all the day. You don’t know when the bridegroom was coming so the idea was to be prepared, be ready, have your makeup on and have everything ready to go because you know he is coming inimitably but you don’t exactly when he’s coming so the idea was to just be ready. That’s basically what Jesus says to the church, “You really don’t know the day or the hour but be ye ready”.
I always remember with fondness dear mother Mitchell who is one of those unusual outstanding people you meet once in a lifetime. I’ve met two of them so I must have lived two lives. Mother Mitchell was one of those beautiful saints of the Lord who had been walking with Jesus for over eighty years. She was in her nineties when she was around here. Loved the young people, loved to come around because of The Jesus People. Loved the music groups, the rock groups. She was a special kind of a person.
The last time I was with her we were flying together back to Pennsylvania where I was to hold some meetings. At that time Daniel Amos was going back with us to do the music for those meetings. She was to leave me in Pennsylvania and go over to Africa doing some missionary work over there. In her nineties, heading off to Africa to do some mission work and she said, “If I die in Africa, just bury me there. Don’t bother bringing my body back here. I’ve been this body long enough. Just bury me there”. She did die in Africa and was buried there.
The thing that I loved about her was that she always wore a corsage. This beautiful little ninety plus year old woman always had this beautiful corsage. If you asked her about the corsage or what’s the special occasion. She said, “I’m waiting for the bridegroom to come and I want to be ready when he comes for me”. She always wore the corsage in anticipation that her bridegroom is coming to receive her so she wanted to be prepared.
That’s pretty much the attitude that Jesus said we the church should have, being prepared, being ready, “knowing not the day or the hour” and thus that being ready for the bridegroom to come.
In chapter three, it describes Solomon coming in this glorious chamber that he had. It was something special. It was made from the gold and all that she describes, the beauty of it. The chariot from the wood of Lebanon, the cedars, the pillars of it was were silver, the bottom of it was gold, it was covered with purple, and the middle of it being paved with love for the daughters of Jerusalem. He came and picked up the bride and now she is being born in this neutral chariot, more or less, with the bridegroom and he speaks to her as they are being born from her area of the areas of Lebanon. She’s being carried back to Jerusalem as the bride of Solomon. He speaks to her and describes how he sees her in her beauty.
BEHOLD, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes with thy locks: [veil] (4:1).
There through the veil, the beautiful eyes, doves’ eyes.
thy hair is as a flock of goats, that appear from mount Gilead (4:1).
Now that might not sound very romantic to you but the goats were black. Interestedly, they grazed them on the hillsides there in Israel, even to the present day. As you are driving through the countryside, you will see a mountain that is covered with these black goats. Often times it looks just like flowing hair down the mountainside. So as he is describing the beautiful flowing black hair that she has, he uses a figure of speech that would be very familiar to them. They were accustomed to seeing the hillsides, going up the valleys and so forth covered with these black goats, looking at the flowing coming down the mountain side. Again using things that are familiar to them.
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; (4:2).
That is a white glistening.
whereof each one bear twins, (4:2).
That is there is a symmetric to your teeth, you don’t have a snaggletooth.
and none is barren among them (4:2).
You are not missing any teeth. Beautiful teeth.
Thy lips are like a thread of scarlet, and thy speech is comely: thy temples [cheeks] are like a piece of a pomegranate within thy locks [veil] (4:3).
The beauty with which he sees his bride as he is coming with her to Jerusalem in the chariot.
Thy neck is like the tower of David builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men. Thy two breasts are like two young roes that are twins, which feed among the lilies (4:4-5).
So his description of his bride, he is totally enraptured by her and by the beauty in which he sees her.
In verse six most commentators see this as a short response, almost an embarrassed response of the bride. To all of this lavish flattery that he is pouring upon her, she sort of responds almost in embarrassment.
Until the daybreak, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense (4:6).
“Until the day breaks and the shadows flee away” (4:6). Looking at that from a spiritual standpoint, it is the church really waiting for the marriage that is to take place between Christ and the church at the coming of Christ for his church. In Revelation chapter nineteen we read the invitation to the bride, “Preparation has been made and come to the marriage feast for the bride”. There is going to be a glorious uniting of Christ with his church. We the bride are waiting for his coming. We don’t know exactly when it will be but we wait with anticipation on preparedness. Until the day breaks, that glorious new day to which we look. “And the shadows flee away” (4:6). We, in the meantime, rest in him.
He then picks it up again.
Thou art all fair, my love; there is no spot in thee (4:7).
You are perfect. You are without blemish.
It is possible with Paul, when he was writing to the Ephesians, had this in mind. As in chapter five verse twenty-seven, speaking of the church, “Husbands, love your wives even as Christ loved the church and gave himself for it”. This is taking that allegory of Christ the groom and the church as the bride. It is carrying it to the personal as in you

“Husbands love your wives as Christ loved the church and gave himself for it that he might sanctify and cleanse it by the washing of the water of the word. That he present to himself a glorious church. Not having spot or wrinkle or any such thing but it should be holy and without blemish”.

Christ is preparing his church. Paul speaks of it. So here we have much of the same thing as he beholds his bride.
Thou art all fair, my love; there is no spot in thee (4:7).
That’s just how Christ sees you, without spot, without blemish. He sees you in that perfected state that God is bringing you to. In looking at our selves, we see us in our imperfected state. We see us in this present state of development but we don’t see the finished work. As the Lord looks at you, he sees the finished product. He doesn’t see the flaws of the imperfections that we have as we are being prepared, but he sees on ahead.
The interesting thing about the Lord, and Paul points this out in the book of Romans, being omniscient, knowing all things, being eternal and knowing what is going to be, God can speak of those things that have not yet happened as though they already existed. In this eternal omniscient realm he knows they are going to exist. Paul uses the fact that God speaks of Isaac, the son of Abraham, as existing though he wasn’t yet born. God can speak of those things that are not because he knows that they are going to be. Often times we find God speaking of the future state as though as it already was because he knows it’s going to be.
This is the way that God looks at you and sees you. In that future state that he knows is going to exist as he completes his work in your life. When Jesus presents you and says, “Father here’s my bride” he’s going to present you without spot or wrinkle or any such thing, no blemishes. “Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy”.
When he presents you to the father, it will be in that perfected state. He sees you though now in that perfected state. He doesn’t see you with your failures and your weaknesses and your faults but he sees you perfected in him because he knows that “he who has begun a good work in you will continue to perform it”. The Lord will perfect that which concerns you. He hasn’t started only to give up later. He didn’t choose you and call you to be his bride hoping that you would turn out okay, hoping that he’ll be able to complete his work in your life.
You don’t have to worry that one of these days, when you’ve had a specially bad day and you’ve blown it again, that he’s going to say, “Ah forget it. They’ll never make it. I quit, I give up”. You see, he knows all things and on the basis of what he knows, he’s going to do for you, he’s chosen you and he has called you and he will perfect those things concerning you. “He who has begun a good work will continue to perform it” but the beautiful thing is that even now in my present state of imperfection he doesn’t see that imperfection, he sees me complete in him, he sees the completed work. Thus he overlooks my flaws.
There’s a scripture that says, “Love covers a multitude of sin”. As I am a grandfather, I realize that more and more. Some of my little grandkids would be, I suppose by others, considered brats but I surely don’t see them that way. I’d be ready to fight anybody who called them a brat. They’re just cute and they’re just expressing themselves.
I love it the way the Lord loves me and overlooks my flaws, my failures. I love it that he sees me complete. The groom speaking of the bride, Christ speaking of the church says, “you are all fair, you’re completely fair my love. There’s no spot in you”. As he looks at you he says that you are beautiful, there is no spot in you. We say “but Lord look at this, look at this” how foolish can you be calling attention to every flaw that you have? Just accept the fact that he loves you and that he sees you that way. Enjoy it.
Come with me from Gebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards (4:8).
That northern area of Lebanon, in those days, here were lions and leopards in that area recorded in the scriptures.
Thou hast ravished my heart, my sister, (4:9).
Here the idea of sister is that of infinitely delicate, intimating the very whiteness of purity in the midst of the love that is there.
Thou hast ravished my heart, my sister, my spouse: thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, Spikenard and saffrom; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: A fountain of gardens, a well of living waters, and streams from Lebanon (4:9-15).
He becomes very profuse and lavish as he waxes really eloquent in his description of his bride, of her beauty of, his being totally ravished by her; his love overwhelming him, overcoming him. She responds.
Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits (4:16).
Taking it over to the spiritual realm, the church is the bride of Christ. Inviting the wind to come and take the beauty of Christ that is in the church so that it might spread out, that the influence of the church might spread throughout the world. And then that the Lord himself might come into the garden to partake of the fruit.
There is that segment of Christianity and the church that places a tremendous emphasis upon works, what you are doing for the Lord. They get the people deeply involved in a lot of works. There is an intimation that your works do express a degree of righteousness and righteousness is, more or less, measured by works. So by the amount of time you word, by the amount of time you read the word, by the amount of witnessing that you do, by the amount of money you give and by the amount of time you spend doing work around the church and in the church that this is an indicator of your righteousness. Thus there are many people seeking a righteous standing before God by works. They seek to point to God their works for him, “Lord have we not prophesied in thy name and have we not cast out devils and have we not healed the sick and so forth”.
We remember when Jesus was writing to the church of Ephesus, he mentioned and emphasized the fact that it was a working church, “I know thy labour and thy works”. He speaks about how they did all these things and were doing the right things. They had a lot of works but they were lacking one essential element, “Nevertheless, I have this against you, you have left your first love”.
The Lord is not interested in works that we do to try to have a righteous standing before God. That was the flaw and the failure of the Pharisees. They were seeking a righteousness as the result of their works of the law. They were seeking a righteous standing before God by their works of the law. The church has embraced that idea in many corners. They will give you sort of an assignment, this is what you should do as a Christian, these are the works and the things that make you righteous and these are the things that will cause God to accept you. Thus there are many people who are involved in a lot of works but they don’t have what the Lord is really looking for, love. Jesus said, “You have all the works, I know these things. But I have this against you, you’ve left your first love” and he calls upon them to repent. Remember that first love.
It is usually the first love that is the thing that prompts and sparks the works. When they come as a result of love we don’t consider them as works; we just consider them as a joy. It’s just the joy of the Lord and knowing him and his love for me, knowing how great his love is for me. I respond to that, there is nothing too much for me to do for him because I love him so much. That’s what he wants. He wants those things that spring out of my love spontaneously as a result of the love.
That happens many times, the person begins with this spontaneous response to the discovery of salvation and eternal life through Jesus Christ. They are responding, they can’t get enough, they can’t get to church often enough and they can’t get enough of the word and they’re just so excited and so enthralled with the things of the spirit. As time goes on, these things that were once such a joy and the fruit of their relationship becomes a work kind of a thing, it’s Thursday night and I have to go to church tonight. It’s not a spontaneous joyous thing, they are still doing it but the love isn’t there. Jesus wants the love. He said, “You left that first love” and he was calling the church back to the love that initially sparked the works.
The moment it turns to the realm of works, it then turns to the realm of the flesh. For all work is wrought in the flesh. When you get into the realm of the spirit, it is fruit. It is the natural result of relationship. The apple doesn’t work at getting ripe and becoming luscious; all it does is hang in there. Attached to the tree it develops. It is the natural result of the relationship, attached to the tree. The natural result is the ripening and it becoming luscious. You don’t see the apples on the tree working and struggling to get red and to get ripe and to get edible; it’s the natural result of relationship.
Jesus said, “I am the vine, you are the branches, every branch in me that bringeth forth fruit”. The fruit comes as a result in abiding in the vine. Cut off from the vine, you can’t do anything, you can’t bear fruit, you’re worthless. Therefore, abide in Christ and as you abide in him, fruit will be natural result of this relationship of abiding in Christ. That’s what he is looking for, this fruit that develops out of the natural relationship with him.
Now we read the fruit of the spirit is love. But it starts out with “but the fruit of the spirit is love”. “But” is a disassociative conjunction, I remember that from high school and that’s a long time ago. It is a conjunction that ties together two contrasting kinds of thoughts. So when you get to the word “but”, the disassociative conjunction, it means that you have two contrasting thoughts that are being tied together with this little conjunction. The contrast that the word “but” is tying together is, “the works of the flesh are manifest which are thee”. It tells us in contrast to that, “but the fruit of the spirit is love”.
Now whenever you think of works, you usually think of a manufacturing plant and all of the workers on the assembly line doing their job. Unfortunately, many churches have become like manufacturing plants where they get everybody on the assembly line and this is what you do and if you don’t then a comity member will call you to find out where you were and why you didn’t. You’ve got this assembly line process and the church is working, functioning according to this organizational chart that we set up. “But”, in contrast to that, “the fruit of the spirit is love” which is manifested in joy and peace and longsuffering and patience and gentleness and goodness and meekness and temperance.
When the Lord comes to his church he doesn’t want to come to a factory to observe the assembly line, he wants to come to his garden and enjoy the fruit. Our Lord coming to his church tonight and he said, “Where two or three are gathered together in my name, there am I in the midst” and as the Lord is here in the midst of his church tonight, he wants to come into his garden to enjoy the fruit of the garden. He is not interested in the works; he is interested in that love that flows forth.
So we hear the bride responding to this analogy that this groom makes that she’s like a pleasant garden of spice.
Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out (4:16)
Then the invitation to the bridegroom.
Let my beloved come into his garden, and eat his pleasant fruits (4:16).
Lord come and partake of the fruit, my love for you. Pouring out your love to him and this beautiful intimate fellowship and relationship, that’s what Jesus is looking for. He’s not coming to see how many people you’ve witnessed to this last week, how many chapters you’ve read of the Bible, how many scriptures you memorized, he’s just looking for love. With your heart open to him in love, he comes into his garden to enjoy his delights. The bridegroom responds.
I AM come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved (5:1).
I have come. Here is that beautiful joy of the consciousness of the presence of Jesus, pouring out our hearts to him and receiving an experiencing the touch of his love upon our lives in that deep beautiful communion as our love flows out to him.
The bride speaks again about an experience. It’s like a dream and yet it seems to be more real than just a dream.
I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night (5:2).
She is there at night, asleep in her bed. She hears this voice; she’s sleeping yet her heart is awake. She hears this voice calling for her to open.
I think there are times when the Lord calls us into fellowship and I think that many times he’s longing for that close intimacy. Spend some time me. How many times is the Lord calling out for us to just spend some time with me? I wonder how many times we pass it off saying, “Lord I am so busy, I’m doing this and I’ve gotta get down here and do that and I’m so busy” and the Lord is just saying, “Hey spend some time with me”.
You remember the story of Mary and Martha as Jesus came to visit these sisters? Martha was out busy in the kitchen getting the food all ready, setting out the dainties. Mary was just sitting at the feet of Jesus looking up and adoring him, listening to his words, communing with him. Martha finally called out from the kitchen and said, “Lord will you send Mary in here? I’m doing all the work and she’s just sitting out there with you.” and Jesus responded to Martha, “Martha, Martha, Martha, you’re so busy with these nonessential things. Mary has chosen the better part and it’s not going to be taken away from her”. I wonder how many times in our business for the Lord we’ve neglected the better part of just sitting at his feet, adoringly, worshiping in that intimacy of love that he desires.
So the bride hears the knock at the door asking to open, to spend some time, to open to me. She responds.
I have put off my coat; how shall I put it on? (5:3).
I’ve already gone to bed. I’ve got my nightgown on.
I have washed my feet: how shall I defile them? (5:3).
Climbing out of bed and going to the door, having to put something on.
My beloved put in his hand by the hole of the door, and my bowels were moved for him (5:4).
It is the belief of those that the deepest emotions are not felt in the brain but down deep, gut level feelings. They say when you experience emotions in the deepest part of your being, it’s down here in your gut level area. Here’s where the deepest emotions are felt. When you are really touched to the deepest part of your emotional being, you’ll feel it down here in your stomach region. You won’t feel it in your heart or in your head. There’s this feeling down deep, deep, deep in the deepest area of the emotions of man. All the way through the scriptures you will read of the “bowels of compassion” or it speaks about emotions in the deepest level being what we would refer to today as the gut level feeling. She speaks of being moved in the deepest are of emotions for him.
I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock (5:5).
He had taken hold of the handles of the lock and the sense of him, the perfume, was still there as she took hold of the handle. It was like her hand was touching the myrrh that had come from his hand as he had hold of the handle.
I opened to my beloved; but my beloved had withdrawn himself, and was gone: (5:6)
He was gone.
my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer (5:6).
Those times when the Lord has called us for this intimacy, this communion, and this close fellowship with him and we are slow to respond you’re too late, the Lord has withdrawn himself. What a feeling of forlorn emptiness when we lose the consciousness of his presence, when we feel the absence of his nearness.
The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my vail from me (5:7).
Then turning to the young maidens.
I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love (5:8).
You would say today, “I am love sick”. I’m just lovesick. My heart is just wrenching because of the love. They respond to her.
What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? (5:9).
What makes him so wonderful? What makes him so great? So she answers them.
My beloved is white and ruddy, the chiefest among ten thousand (5:10).
Here again is the description of Jesus as he is to his church, “chiefest among ten thousand” (5:10).
His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem (5:11-16).
What a beautiful description of Jesus, “fairer than ten thousand… he is altogether lovely, this is my beloved”. In sharing with others what Jesus Christ is to us, that’s what she’s doing “what makes your beloved so special?” she takes this opportunity to share what he is to her. Even as God gives us many times those opportunities to share with others what Jesus is to us. Now I am sure that the daughters of Jerusalem didn’t understand fully her love that she described for them, her feelings towards him.
Many times we find it difficult to really relate to people what Jesus means to us; “fairer than ten thousand, he’s the lily of the valley, he’s the bright and morning star, he’s the altogether lovely one”. We seek to relate to others the beauty and the glory of our Lord Jesus Christ.
Now they respond to her.
WHITHER is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we might seek him with thee (6:1).
They have been impressed by her witness. They want to seek him with her. She answers.
My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved’s and my beloved is mine: he feedeth among the lilies (6:2-3).
We find that he begins to describe her again. Interestedly enough much of this description we already have in the fourth chapter. He repeats many of the things.
Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, (6:4).
Jerusalem is a beautiful city. Jerusalem was called the perfection of beauty.
terrible as an army with banners. Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. Thy teeth are as a flock of sheep which go up from the washing, where of every one beareth twins, and there is not one barren among them. As a piece of a pomegranate are thy temples within thy locks. There are threescore [sixty] queens, and fourscore [eighty] concubines, and virgins without number. My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her (6:4-9).
This sort of gives us historically the time that Solomon met this woman that became the favorite among them all. At this time Solomon’s harem was limited. There was just sixty queens and eighty concubines, virgins without number but that did increase later as we know. Yet among them all, there was one that stood out, even as the church stands out to the Lord. His love for his church exceeds that of everything else.
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? (6:10).
Who is she, the church, looking forth as the morning? The church has a message to the world. That is that though the night has been long and dark, a new day is coming. As we mentioned this morning, there is a period of history we call the dark ages. They say that we began to emerge from the dark ages in the sixteenth century. I challenge that. I think we are still in the dark ages.
I look around at the conditions of the world today and they are rather dark, they’re bleak. O yes our technology has advanced, we have developed our educational systems, we can now kill people with greater finesse and greater numbers than we could before. Our technology has brought us super weapons, exotic nerve gases, nuclear bombs. Has that made us any wiser or any better? Has that added to our quality of life?
There is a moral darkness that enshrouds the world. It engulfs humanity. That darkness that enshrouds the world seems to be getting darker all the time. As Jesus said, “This is the condemnation, men will not come to the light because the love darkness rather than light for their deeds are evil and because they hate the light. There is this hatred for good that keeps them from coming to Jesus Christ. He that doesn’t come to the light hates light because his deeds are evil.
There are people today who are evil and they want nothing to do with the light. If you speak up against the evil, they try to put out the light, they try to silence you, and they began to make accusations of censorship and things of this nature. They say what right do you have to impose your values on us. Our values? They’re the Lords values. Those people who object to you imposing their values on them insist on imposing their values on you and upon society. They insist that we allow pornographic literature to be sold in the market places, imposing their values on you and upon your children.
The church, in the midst of the darkness, is witnessing to the world of the coming day, a new day, a morning that’s going to dawn, the day of the Lord, the day of righteousness, the day of peace and the day of blessings.
Who is she that looketh forth as the morning, fair as the moon, clear as the moon, (6:10).
God ordained the moon to shine by night to light the earth during the darkness. The moon does not have any light of his own but is reflecting the light of the sun. The fact that the moon is shining up there in the sky is a witness to the world that the sun still shines though it is not shining in this hemisphere, it still shines and the moon reflects the glory of the shining sun. When the moon is not in the shadow of the earth there is a full moon. As the earth begins to cast its shadow across the moon you see less and less of the light until you have just a thin band of light because the earth is shadowing the sun. The earth is become the sun and the moon, casting its shadow.
So you reflect the glory of the sun. The more the world gets between you and the Lord the less the sun reflects. There are some of you who are like the new moon; there is such a shadow of the earth over your life. So much of the earth between you and the Lord, there’s very little that shows. O God help us to be like the full moon. No shadow of the earth that casts its shadow across our lives, that we might be fair as the moon reflecting the glory of our Lord, bearing witness to the world that the sun still shines, a new day will dawn and the Son of God will come and establish the day of the Lord.
“Clear as the sun” (6:10). A clarity that comes from the heat which is a purifying affect. Clear as the sun is the church as the Lord sees it, pure, clear and without spot or blemish, as we were talking earlier. The way the Lord sees you is in that completed state. He sees you perfected, he sees you already in a glorified state. He doesn’t see your imperfections. So the church is viewed by her Lord, clear as the sun.
The church in its attitude towards the evil is “terrible as an army with banners” (6:10). The church should be a terror to the evil within the world. We should be as terrible, as frightening to the evil as an army with banners. The world is always saying let us alone. When Jesus came to a man who was possessed by an evil spirit, the spirit cried out, “let us alone. We know who you are, you are the holy one of God”. An evil is always crying out, “let us alone” but we are not to be tolerant towards evil. We are at war with evil and we should be as terrible as an army with banners against the evil.
I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. Or ever [before] I was aware, my soul made me like the chariots of Amminadib. Return, return, (6:11-13).
This is the bridegroom speaking still.
Return, return, O Shulamite; return, return, that we may look upon thee (6:13).
This is the question.
What will ye see in the Shulamite? (6:13)
Here is the answer.
As it were the company of two armies (6:13).
So we enter into the final phase of the Song of Solomon next week as we get into chapters seven and eight and the final communion between the bride and the bridegroom.
Shall we pray?
Father we thank You for that beautiful intimacy, that loving relationship that You desire and long for with Your bride, the church. Help us Lord that we might be quick to respond to Thee, that we might just spend time in blessed sweet communion with You as we pour out our soul unto Thee, as we give and as we receive the fruit of Thy spirit. Lord, draw us unto Thyself, that we might taste Lord and drink from that fountain of love poured forth for us. In Jesus name, Amen.
Spend sometime, as Mary, sitting at the feet of Jesus this week. Be careful that you’re not so engrossed and involved in works that you don’t have time for love. It is love that he longs for and that loving fellowship with you. That’s more important to him than the works. He wants to come into his garden to enjoy his fruit. Thus, may you have that time of sweet communion with Jesus as you pour out your heart to him and as you receive his love for you.

Edited & Highlighted from “The Word For Today” Transcription, Pastor Chuck Smith, Tape #7240

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