Song of Solomon
Solomon's 1000 Wives and the girl who said no!
Events of song: 961 BC. Screenplay: 2 weeks. Written: 924 BC.
Steve Rudd
Overview:
Canticles is the story of how Abishag (1 Ki 1), the most beautiful girl in Israel has hooked the biggest prize in Israel, King
Solomon, but then must decide if she will marry him for money or a shepherd boy for love. Abishag is like a woman who is
suddenly swept off her feet by a rich, handsome, sophisticated doctor and for a while, dumps her "average working class"
boyfriend. What woman would not jump at the chance to snag such a man?
At first, she swoons for Solomon and is
stunned in her good fortune of marrying
dreamy "Mr. Perfect" but is unsettled
when her heart keeps thinking about the
shepherd back home.
Her dilemma of having to choose between Solomon
and the shepherd is why she is "love sick", torn
between two men for two different reasons. Will she
marry for love or money?
"I am lovesick"
She is drawn to Solomon for money, fame, power and ego but she is drawn to the
shepherd for love, inner happiness and joy. Her ego leaps with pride when others see
her with Solomon but her heart leaps with love when she alone with the shepherd. For
a short time, she mindlessly falls for Solomon's charms like all the other women
around her, but in the end, she chooses to be the shepherd's queen of hearts rather
than Solomon's queen of diamonds and marries the poor shepherd by from her home
town of Shunem.
To fulfill 2 Sam 7:14-15, the Holy Spirit had Solomon write the Song of Songs as a form of redemptive self-rebuke after
falling from grace by marrying rich and famous foreign wives who turned his heart from God to idols. For all Solomon's
high flying pagan foreign royalty wives that he married for political purposes, being spurned by a pure virtuous native
YHWH worshipping woman "in whom is no guile" must have been an instructive meditation in hindsight. Only at the end
of Solomon's life, when it is too late, does he realize that his 1000 aristocratic, elitist, high society foreign wives, were
worthless but the peasant girl who said no was better than them all since she was a YHWH worshipping Hebrew who had
kept her virginity. It must have been painful and humiliating for Solomon to write this book where he gets dumped by a
common peasant laborer. Solomon learned by writing the SOS that although he was the wisest man on earth, the
Shulammite was even wiser than he, because she dumped him for his empty ephemeral seductions and married for true
eternal love between one man and one woman, something he never experienced. The clear repentance of Solomon seen
in Ecclesiastes and the SOS written at the end of his life, saved his soul from eternal destruction.
While the act of writing the Song of Songs gave wisdom and instruction to foolish Solomon, those who read it learn from
the wisdom of a peasant girl as she chose to marry for the right reasons. While the book is spoken in the voice of a woman
to help other women in mate selection, the SOS is also a deeply romantic celebration of a woman's heart to help a good
men discern if he is being objectified for some material benefit like security, escape, money, fame and fortune or
genuinely loved. A man of faith is warned that although there is a perfect Shulammite out there just for him, there are
1000 beautiful women he must avoid for lack of inner beauty and who will turn his heart away from God to the
destruction of his soul.
When the Bible says, “House and wealth are an inheritance from fathers, But a prudent wife is from the Lord.” (Proverbs
19:14) it does not mean that God picks out your wife and she is direct gift from God. "From the Lord" does not mean that
God has one "prudent" wife he made as your prefect mate, set aside for you when the time is right. Rather it means that
she is a woman of faith who obeys the laws revealed in the Bible. Every woman who is an obedient, faithful Christian is
"prudent". The proverb does not mean God has chosen one prudent woman "just for you", rather it instructs a man to
limit his search for one of many God-fearing sisters in the church that attends all church services on her own free will, is
active when she needs to be and holds herself to the high moral standards of Jesus Christ. God does not choose your wife,
you do, but be warned, the only prudent wives are the ones who attend church every week. The foolishness of marrying a
non-Christian is seen in the book of Hosea: “the Lord said to Hosea, “Go, take to yourself a wife of harlotry and have
children of harlotry; for the land commits flagrant harlotry, forsaking the Lord.”” (Hosea 1:2) Marrying a non-Christian is
like marrying a harlot. This is exactly what Solomon did over 1000 times when he married non-Hebrews. Solomon's only
"prudent wife" therefore, would have been Abishag, but she wisely married a "prudent" shepherd boy instead and lived
happily ever after.
I invite all young or unmarried men and women to closely meditate on the thoughts and dreams of Abishag as she walks
herself through life's most beautiful institution: Marriage.
Commentary on the Song of Solomon
Introduction:
1. The Song of Solomon (SOS) is a romantic, beautiful, sexy and open hearted look at the actual thoughts and feelings
a young woman experiences as they consider who they will marry. While the book has sexual language, the overall
key to marriage is not a sexy body, but a gentle and pure inner heart.
a. The Bible is the all sufficient guide book on all things relating the life and godliness:
i. “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training
in righteousness; so that the man of God may be adequate, equipped for every good work.” (2
Timothy 3:16-17)
ii. “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that
His divine power has granted to us [in the Bible] everything pertaining to life and godliness,
through the true knowledge of Him who called us by His own glory and excellence. For by these
He has granted to us His precious and magnificent promises, so that by them you may become
partakers of the divine nature, having escaped the corruption that is in the world by lust.” (2 Peter
1:2-4)
b. The Song of Solomon is set in our canon as the premier guide book on dating, mate selection and
marriage.
i. While the Muslim's openly criticize the SOS as unfit for public consumption, the exact opposite is
true. It is the Koran, that fails to provide any guidance in matters of love and family with the
exception that if your wife isn’t obedience, that you should beat her into submission:
ii. Koran: "Men are the managers of the affairs of women for that God has preferred in bounty one
of them over another, and for that they have expended of their property. Righteous women are
therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious
admonish; banish them to their couches, and beat them. If they then obey you, look not for any
way against them; God is All high, All great." (Arberry's version of the Koran, Quran, 4:34)
iii. Under sharia law, where Muslims have gained a majority by either out populating the native
people they invade, or forcing them to convert under the threat of death, woman are a subspecies
of men with no rights. Muslim men who lack self-control over their own sexual urges, find their
solution in putting women into bondage by depriving them of sexual enjoyment through female
circumcision at 3 months old, then forcing them to wear a black bedsheet with eye slits, as soon as
they can walk.
iv. Contrast this Islamic psychosis of the female body in public with beautiful girl in the Song of
Solomon: “I was a wall [not promiscuous], and my breasts were like towers [she highlighted them
as a centerpiece of her sexuality]; Then I became in his eyes as one who finds peace [because her
boyfriend trusted she was a virgin].” (Song of Solomon 8:10)
v. Islam has no trust that women can keep themselves virgins so buts them into bondage and will
not tolerate the female form in public. Christianity trusts women and puts the full responsibility of
a woman's own virginity upon her own choices and lets her display her female form in public.
vi. A woman wearing burkas in pubic is like a spring meadow where each flowers is covered with a
black bag so no one can enjoy the natural. A woman's body is a natural beauty and God never
intended it to be 100% suppressed in public, save the eyes. Most of the warnings in the Bible
about how a woman clothes herself, center around over dressing with fancy jewelry and clothing,
not under dressing.
vii. The Bible instructs women to adorn or add to their beauty. Sharia law stones women unless they
hide their beauty.
c. Unlike the Koran whose best and only marriage advice is to beat the wife, the Bible shows women as:
i. Equals in marriage with warnings against the husband from mistreating his wife: "show her honor
as a fellow heir of the grace of life, so that your prayers will not be hindered." (1 Pe 3:7)
ii. Independent, self-employed, buying and selling property, CEO of her own manufacturing
company: "The heart of her husband trusts in her, And he will have no lack of gain…. She considers
a field and buys it; From her earnings she plants a vineyard. … She makes linen garments and sells
them, And supplies belts to the tradesmen." (Prov 31)
iii. Women chose their own marriage partner is the central theme of the chose the Shulammite had
to make between Solomon and the Shepherd. (More on this below regarding Jewish marriage
customs)
2. The "Song of Solomon" means, Shir-HaShirim means “Song of Songs” or “The Ultimate Song”, "best song" of the
one's Solomon wrote.
a. “He also spoke 3,000 proverbs, and his songs were 1,005.” (1 Kings 4:32)
b. From whose point of view it is considered "best" is in question. This is a song about carnal love, not
spiritual worship. God is only mentioned once in the entire song.
3. Ps 45 is a wedding song for Solomon which gives us much insight in the social dynamics of being a harem girl.
a. This Psalm is clearly written to the hundreds of woman Solomon married: “In place of your fathers (Plural
fathers = plural women) will be your sons; You shall make them princes in all the earth.” (Psalm 45:16)
b. Psalms 45: “For the choir director; according to the Shoshannim. A Maskil of the sons of Korah. A Song of
Love. My heart overflows with a good theme; I address my verses to the King; My tongue is the pen of a
ready writer. You are fairer than the sons of men; Grace is poured upon Your lips; Therefore God has
blessed You forever. Gird Your sword on Your thigh, O Mighty One, In Your splendor and Your majesty!
And in Your majesty ride on victoriously, For the cause of truth and meekness and righteousness; Let Your
right hand teach You awesome things. Your arrows are sharp; The peoples fall under You; Your arrows are
in the heart of the King’s enemies. Your throne, O God, is forever and ever; A scepter of uprightness is the
scepter of Your kingdom. You have loved righteousness and hated wickedness; Therefore God, Your God,
has anointed You With the oil of joy above Your fellows. All Your garments are fragrant with myrrh and
aloes and cassia; Out of ivory palaces stringed instruments have made You glad. Kings’ daughters are
among Your noble ladies; At Your right hand stands the queen in gold from Ophir. Listen, O daughter, give
attention and incline your ear: Forget your people and your father’s house; Then the King will desire your
beauty. Because He is your Lord, bow down to Him. The daughter of Tyre will come with a gift; The rich
among the people will seek your favor. The King’s daughter is all glorious within; Her clothing is
interwoven with gold. She will be led to the King in embroidered work; The virgins, her companions who
follow her, Will be brought to You. They will be led forth with gladness and rejoicing; They will enter into
the King’s palace. In place of your fathers will be your sons; You shall make them princes in all the earth. I
will cause Your name to be remembered in all generations; Therefore the peoples will give You thanks
forever and ever.” (Psalm 45)
c. Ps 45 is about Solomon because of the messianic application of "Your throne O God" is applied directly to
Christ is Heb 1:8-9 and is a major text for the deity of Christ where he is called God.
d. Abishag, (Shunammite) had to make the cost/benefit calculation highlighted in Ps 45. She must weigh the
loss of her family with the gain of fame, money, power, influence, luxury and fine clothing. However, she
had an additional cost and that is giving up her true love, the shepherd boy.
i. The psalm coaches the young girls to cut all emotional ties with their families "Forget your people
and your father’s house … In place of your fathers will be your sons; You shall make them princes
in all the earth."
ii. The Psalm promises the young girls power, fame, influence and money: " The daughter of Tyre will
come with a gift; The rich among the people will seek your favor"
iii. Every girl's dream is: "Her clothing is interwoven with gold."
iv. The Psalm promises the young girls a lasting memory: "I will cause Your name to be remembered
in all generations"
e. Solomon clearly uses this money/fame/power appeal to entice the Shulammite throughout the SOS, but
she is also torn by the fact she is in love with another.
A. The Shulammite of SOS is Abishag of 1 Kings 1:2-3
1. Both girls were of stunning beauty and the most beautiful girls in Israel:
a. “So his servants said to him, “Let them seek a young virgin for my lord the king, and let her attend the king
and become his nurse; and let her lie in your bosom, that my lord the king may keep warm.” So they
searched for a beautiful girl throughout all the territory of Israel, and found Abishag the Shunammite, and
brought her to the king.” (1 Kings 1:2-3)
b. “There are sixty queens and eighty concubines, And maidens without number; But my dove, my perfect
one, is unique: She is her mother’s only daughter; She is the pure child of the one who bore her. The
maidens saw her and called her blessed, The queens and the concubines also, and they praised her” (Song
of Solomon 6:8-9)
c. In the Song of Solomon, both Solomon and his 140 wives said she was the most beautiful girl they had
seen!
2. Both girls are from the same town: Shunan
a. "It is altogether possible that the forms Shunem and Shulem are equivalent variants, since interchanges of
l, n, and r take place in various Semitic dialects, early and late, as in other languages." (AYB, SOS 7:1, 2008
AD)
b. The Biblical town of Shunem is identified with the modern village of Sulam. Notice the interchange in
spelling between the L and N.
c. Shunem is 90 km, as the crow flies to Jerusalem. The actual trip is likely 110 km with twists and turns. This
means that it would take about 4 days from the time the Shulammite left Shunem with Solomon, to get to
Jerusalem.
d. Tizrah was the most beautiful city, next to Jerusalem and is only 37 km due south of Shunem and in direct
line of travel between Shunem and Jerusalem. When Solomon travelled up to Shunem to get Abishag, he
would have stopped in Tizrah while on route back to Jerusalem with her. “You are as beautiful as Tirzah,
my darling, As lovely as Jerusalem, As awesome as an army with banners.” (Song of Solomon 6:4) Forty
years later, Tizra was still a beautiful city since it was chosen by Jeroboam under the divided kingdom as
his the royal residence.
3. Both girls lived at exactly the same time and were of marrying age:
a. In 1 Kings 1, they found a young virgin named Abishag. We know that Abishag lived in Jerusalem at least
one year after David died because Adonijah (Solomon's brother) asked for Abishag to be his wife. 2-4 years
later she had moved home to Shunem where she became a common labourer in the vineyard and
developed a relationship with the shepherd.
b. In SOS, they found a young virgin old enough for marriage at the time Solomon had 60 wives and 80
concubines. This would be about 3-4 years after he became king.
c. The timing for the two girls is to the exact same year!
4. Abishag is so obviously the Shulammite of Song of Solomon that you must possess a serious bias against such a
connection to miss it. Those who dismiss the connection "to err on the side of caution", are blind to the overall
theme of the book as being a self-rebuke of Solomon when he came to repentance at the end of his life.
B. Author of SOS: Solomon in the last year of his life
5. Solomon wrote the book in the last year of his life, as a self-rebuke of his own sinful stupidity in marrying 1000
foreign women who led him into idolatry.
6. It was a kind of self-punishment from God after he came to repentance.
7. Solomon wrote SOS as a self-critique that echoes the song "The House of the Rising Sun":
"Oh mother tell your children Not to do what I have done.
Spend your lives in sin and misery. In the House of the Rising Sun.
I'm goin' back to New Orleans, To wear that ball and chain
it's been the ruin of many a poor boy And God I know I'm one"
8. The "love triangle" interpretation makes Solomon look so bad, that some believe it must have been written later
by another prophet after Solomon died. This completely misses the power of the book. Only when Solomon is
seen as the author warning others not to make his mistakes, does the book have the greatest power to teach our
young children about what is and is not important in a spouse.
C. Dating the Song of Solomon: Events: 961 BC. Screenplay: 2 weeks. Written: 924 BC.
1. The events of the book take place about 961 BC, four years after Solomon became king.
a. The events of the book happened when Solomon had 60 wives and 80 concubines: “There are sixty
queens and eighty concubines, And maidens without number”. (Song of Solomon 6:8)
i. Solomon married 1000 women so the 140 mark would be shortly after Solomon became king,
likely at year 4-6. (961-959 BC) At that rate (1000/40 years), Solomon would marry about 25 wives
per year. So it would take about 5-6 years to marry 140.
ii. It appears that Naamah was his first wife and the daughter of Pharaoh became his wife the same
year he became king. So the beginning point of him acquiring wives at a rapid rate would coincide
with his assent to the throne.
iii. It is not likely that he continued to marry after age 50-60, so this compresses the time to about 30
year to marry 1000 women. So 1000/30 years = 33 marriages a year. At this rate, he would reach
the 140 mark at about 140/33 year 4 of his ascent to the throne.
b. The Shulammite makes reference to Solomon's cedar houses: “The beams of our houses are cedars, Our
rafters, cypresses.” (Song of Solomon 1:17)
i. Solomon took 13 years to build his palace of cedar: “Now Solomon was building his own house
thirteen years, and he finished all his house. He built the house of the forest of Lebanon; its length
was 100 cubits and its width 50 cubits and its height 30 cubits, on four rows of cedar pillars with
cedar beams on the pillars. It was paneled with cedar above the side chambers which were on the
45 pillars, 15 in each row.” (1 Kings 7:1-3)
ii. It appears that her reference is to an unfinished house. Generally women are more concerned
with the decorations of the walls than what is "under the hood". On the other hand, it may just be
a way of saying, "we have a house built upon the rock".
iii. It is also interesting that she says, "OUR", indicating joint ownership, which is strange unless she
was of the mind, at this point, of marrying Solomon. The fact she even came to Jerusalem at all,
indicates she was somewhat interested in the idea of being the king's wife.
iv. If SOS 1:17 is speaking of an unfinished house under construction, this would fit nicely with the
period of 4 years after (961 BC) Solomon became king (965 BC).
c. At age 27, Solomon married Naamah (966 BC) and a year later Rehoboam was born in 965 BC when David
was 69 years old.
i. Of all of Solomon's 1000 wives, the only one that is named is Naamah.
ii. She gave birth to Rehoboam, Solomon's successor as King. Rehoboam is the only child that is
named of Solomon.
iii. Solomon reigned for 40 years and Rehoboam was 41 when Solomon died.
iv. He was born in 965 BC, one year before David died and Solomon became king. “Now Rehoboam
the son of Solomon reigned in Judah.
v. Rehoboam was forty-one years old when he became king, and he reigned seventeen years in
Jerusalem, the city which the Lord had chosen from all the tribes of Israel to put His name there.
And his mother’s name was Naamah the Ammonitess.” (1 Kings 14:21)
vi. Because Rehoboam was the crown prince, it is likely that he was the firstborn. David held the
newborn in his arms in last year of his life and possibly prophesied he was the heir to Solomon. All
of this is speculation because Solomon was the 7th born son of David, not firstborn. However,
there is a general succession through the book of kings where the firstborn replaces the father as
king.
d. Abishag was in Jerusalem from before the death of David to after Adonijah (Solomon's brother) usurped
the throne in 964 BC. However a 6-12 month cooling off period must have taken place so that Adonijah
would have the confidence to ask for Abishag as his wife through Bathsheba.
e. It would take some time for Abishag to develop a relationship with the shepherd.
i. Abishag was likely still in Jerusalem in 963 BC, but probably left for her home in Shunem shortly
thereafter.
ii. The story has Solomon plucking the Shulammite out of her native home environment as she
worked as a common labourer in the vineyards.
iii. This would take at least a year, perhaps more.
f.
Bathsheba was alive when Solomon brought the Shulammite home to Jerusalem: “Go forth, O daughters
of Zion, And gaze on King Solomon with the crown With which his mother has crowned him On the day of
his wedding, And on the day of his gladness of heart.” (Song of Solomon 3:11)
g. So when all it taken into consideration, it is reasonable to assume that the events took place in 961 BC,
about 4 years after Solomon became king.
2. The screenplay of the storyline of the book is about two weeks long:
a. The chronological events of the book took at least a few weeks from the time Solomon visits the
Shulammite in Shunan, to the time she finally said no and chose the shepherd at the conclusion of the
book.
b. Shunem is 90 km, as the crow flies to Jerusalem. The actual trip is likely 110 km with twists and turns. This
means that it would take about 4 days from the time the Shulammite left Shunem with Solomon, to get to
Jerusalem.
c. Considering the beautification process she would go through to transform her from the sunburn peasant
worker into a queen, it would the story probably takes place over a week or two at least.
d. Then she made the trip back home to Shunem again.
3. The book written by Solomon, likely in the last year of his life at age 69 in 924 AD as a self-rebuke:
a. In the search for the perfect example of true love, the Holy Spirit looked over the 1000 marriages of
Solomon and the best example was the true love Solomon tried to destroy between the Shulammite and
her lowly shepherd boy.
b. 2 Sam 7: “When your days are complete and you lie down with your fathers, I will raise up your
descendant after you, who will come forth from you, and I will establish his kingdom. “He shall build a
house for My name, and I will establish the throne of his kingdom forever. “I will be a father to him and he
will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of
the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I
removed from before you.” (2 Samuel 7:12-15)
i. Notice that this double prophecy says that Solomon and Christ will build a temple for God.
ii. It also says that Jesus would be scourged for our sins and Solomon would be scourged for his own
sins.
iii. Solomon had turned away from God, because of his pagan foreign wives and worshipped idols.
iv. Here is the full narrative: “Now King Solomon loved many foreign women along with the daughter
of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations
concerning which the Lord had said to the sons of Israel, “You shall not associate with them, nor
shall they associate with you, for they will surely turn your heart away after their gods.” Solomon
held fast to these in love. He had seven hundred wives, princesses, and three hundred concubines,
and his wives turned his heart away. For when Solomon was old, his wives turned his heart away
after other gods; and his heart was not wholly devoted to the Lord his God, as the heart of David
his father had been. For Solomon went after Ashtoreth the goddess of the Sidonians and after
Milcom the detestable idol of the Ammonites. Solomon did what was evil in the sight of the Lord,
and did not follow the Lord fully, as David his father had done. Then Solomon built a high place for
Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for
Molech the detestable idol of the sons of Ammon. Thus also he did for all his foreign wives, who
burned incense and sacrificed to their gods. Now the Lord was angry with Solomon because his
heart was turned away from the Lord, the God of Israel, who had appeared to him twice, and had
commanded him concerning this thing, that he should not go after other gods; but he did not
observe what the Lord had commanded. So the Lord said to Solomon, “Because you have done
this, and you have not kept My covenant and My statutes, which I have commanded you, I will
surely tear the kingdom from you, and will give it to your servant. “Nevertheless I will not do it in
your days for the sake of your father David, but I will tear it out of the hand of your son.
“However, I will not tear away all the kingdom, but I will give one tribe to your son for the sake of
My servant David and for the sake of Jerusalem which I have chosen.”” (1 Kings 11:1-13)
v. Had God not intervened with punishment, Solomon would have lost his soul for his sin.
vi. The Song of Solomon was a humiliating thing for Solomon to write about how a peasant girl chose
a shepherd over him. In fact, she exposes him for the superficial person that he was.
vii. Writing the Song of Solomon, therefore was like when a teacher asks a disobedient student to
write out lines 100 times, "I will not marry idol worshipping foreign women that lead me to hell".
"I will not marry a non-Hebrew". "I will not marry a non-Christian".
c. The Song of Solomon, therefore records at the end of Solomon's life, the darkest period of at the
beginning of his reign where he began to marry all the foreign women for political advantage.
i. For example, almost immediately after executing Joab for his part in the coup of Adonijah,
Solomon marries the daughter of Pharaoh: “Then Solomon formed a marriage alliance with
Pharaoh king of Egypt, and took Pharaoh’s daughter and brought her to the city of David until he
had finished building his own house and the house of the Lord and the wall around Jerusalem. The
people were still sacrificing on the high places, because there was no house built for the name of
the Lord until those days.” (1 Kings 3:1-2)
ii. While he is marrying all these pagans, he is spurned by a native virgin Hebrew worshipper of
YHWH!
iii. The SOS is a self-rebuke, a humiliating story to be brought front and center as an example of how
not to live.
d. The book was written after Jeroboam fled to Pharaoh Sheshonk I, (931-910 BC)
i. Since Sheshonk I became pharaoh in 931 BC and Solomon died 7 years later in 924 BC, the Song of
Solomon would not be written any sooner than about one year after Jeroboam fled for Egypt. This
means the earliest date for the SOS is 903 BC.
ii. “Solomon sought therefore to put Jeroboam to death; but Jeroboam arose and fled to Egypt to
Shishak king of Egypt, and he was in Egypt until the death of Solomon.” (1 Kings 11:40)
iii. Jeroboam was told by the prophet that he would get ten northern tribes and be king of Israel.
Solomon tried to kill Jeroboam but he fled to Egypt under the refuge of Sheshonk I, (931-910 BC)
iv. Solomon was the wisest man who lived, but because he disobeyed God by marrying non-Jewish
women, it cost him the kingdom and possibly his soul. Surely the wisest man on earth would have
connected the dots that the kingdom was going to be divided because he married idol
worshipping women. He must have comprehended that his kingdom was "torn from him" just like
it was torn from wicked Saul; and for the same reason: disobeying God's explicit commands.
v. Given human nature, it would have taken up to three or four years after Solomon tried to kill
Jeroboam the time he fully repented and came to his senses about how sinful he had been.
vi. Considering the flight of Jeroboam to Egypt, the realistic window of when the Song of Solomon
would have been written by Solomon is the last 3 years of his life: 927-924 BC
D. Love Triangle theatrical interpretation: Solomon, Shulammite & Shepherd
1. The SOS rivals the book of Revelation as having the most diverse ways of approaching and interpreting the book.
a. Revelation:
i. The events happen shortly after the book was written and include past, present and future.
(correct interpretation)
ii. The events are a series of 7 periods of successive time.
iii. The events of the book happen in the distant future from when it was written
b. The Song of Solomon:
i. Theatrical play about a love triangle where the Shulammite must choose between Solomon and
the shepherd boy she loves from her home town. (correct interpretation)
ii. Theatrical play about the marriage of Solomon to the Shulammite.
iii. Literal book about the marriage of Solomon to the Shulammite.
iv. Allegorical messianic of Christ and his bride, the church.
v. There are 16 different ways of viewing the SOS, most of which are absurd: "The Targum and
Subsequent Jewish Interpretations; Christian Interpretations; Dream Theories, Melodrama; The
Wedding Week Theory; Cultic Interpretation; Jewish Mysticism; The Shekinah; Shekinah-Matronit
in Qabbalah; Historical Allegory; Mystical Marriage; Mariology and the Lady of the Canticle;
Humanizing the Sublime Song; Catholic Views of Canticles as Songs of Human Love; A French
Protestant View: Sacred and Sexual; The Song of Songs and Women’s Liberation; Love and Death"
(AYB, SOS, index, 2008 AD)
c. The name of the woman is interpreted in four ways:
i. Shulammite is a variant of Shunammite and means a woman from a town Shunan, 5 km south of
Mt. Morah in the territory of Issachar. (correct interpretation)
ii. Shulammite means a woman from a town that is unknown.
iii. Shulammite is the feminine of "Solomon", meaning, one of Solomon's girls or "the Solomoness".
iv. Shulammite is one of many suggested pagan goddesses like Ishtar etc.
v. "In verse 6:13, the woman is called a Shulammite. This is the only place in the Song where she is
referred to in this way. Three basic interpretations have been offered as an explanation. First, it
has been equated with the town of Shunem (Josh 19:18; 1 Sam 28:4). As such, the woman is
sometimes associated with the beautiful Abishag, the Shunammite (1 Kgs 1:3, 15; 2:17-22).
Second, it is the name of the goddess Ishtar, who was the goddess of love and war in
Mesopotamian culture. And third, it is a feminine form of the name Solomon “Solomoness”,
whose root means “peace.” Of these three, the third seems the most plausible because of other
references to Solomon in the book. Just as the man is a Solomon-type in the eyes of the women,
so the woman may be a Solomoness-type in the eyes of the man." (College Press NIV
Commentary, Proverbs, Ecclesiastes & Song of Songs, SOS 6:13, 2002 AD)
2. The Two/Three Person drama view (love triangle, Solomon, Shulammite, Shepherd) dates back to 200 AD:
a. 200 - 325AD: "From early times the Song was regarded as dramatic. Origen (200 AD), in the third century,
considered it a nuptial poem in dramatic form. Two of the Greek translations, Codex Sinaiticus (325 AD) of
the fourth century, and Codex Alexandrinus of the fifth century, supplied marginal notes to the text
indicating the speakers and the persons addressed. The Ethiopic translation divided the book into five
parts, perhaps on the assumption that it is a drama in five acts." (AYB, SOS, p34, 2008 AD)
b. 1100 AD: "The two-character hypothesis had extremely limited potential for dramatic movement or
development and was eclipsed by the three-character scheme which had been suggested by Ibn Ezra in
the twelfth century, revived by Jacobi and Löwisohn in the eighteenth century, and developed by H. Ewald
in the nineteenth century. The three-character plot presents a pair of rustic lovers and a royal lecher who
tries to get the girl from her shepherd swain. Ginsburg made this plot into a veritable Victorian melodrama
celebrating the triumph of true love and virtue over every temptation. Ernest Renan developed a cast of
ten characters plus a double chorus, male and female. In the present century, A. Hazan prepared a
rendition of the Song in dramatic verse for stage presentation, featuring the Beauty and the Shepherd (La
Belle et le Pâtre) with a supporting cast of the king and his favorite harem lady and assorted minor
characters (1936)." (AYB, SOS, p36, 2008 AD)
c. 1772 AD: "Toward the end of the eighteenth century, Friedrich Jacobi (1772) offered a dramatic
interpretation of the Song that inaugurated the search for uncovering an overall plot to the love poems.
He argued that the basic plot of the poems centered on Solomon’s quest to win the love of a Shulammite
woman. Solomon must, however, compete with a poor shepherd boy for her love. In the end, the woman
rejects the advances of Solomon and expresses her exclusive devotion to the shepherd boy. The Song as a
type of morality play affirms that true love cannot be bought, even by the wealth of a great king. Some
scholars continue to hold this view." (College Press NIV Commentary, Proverbs, Ecclesiastes & Song of
Songs, p 404, 2002 AD)
d. 1826 AD: "In the view made popular by Heinrich Ewald [1826 AD], however, there are three main
characters who interact in something like an ancient soap-opera: King Solomon and a humble shepherd
vie for the hand of the simple Shulammite girl; though initially beguiled by the royal blandishments, she
eventually rejects Solomon in favor of her true love." (Hermeneia, SOS, p58, 1990)
e. 1875-1902 AD: "[Robert] Browning [died 1889 AD] supplied indications of the changes of speakers with
formulae such as He/She sings/speaks/muses, but even without these the attentive reader would usually
be able to identify the speaker. It was, however, in response to complaints about obscurity that Browning
furnished notations to some of his poems. [Andrew] Harper (Appendix I, pp. 63-73) placed notations in the
margin of his own translation (1902/1907 AD) to identify the speakers, e.g. for 1:2-3 “The daughters of
Jerusalem addressing or speaking of Solomon”; for 1:4a, b “The Shulammite muses, mentally addressing
her absent lover”; the second half of the verse is ascribed to “Daughters of Jerusalem addressing
Solomon.” Efforts to present the Song as drama generally require a supply of directions and explanations
almost equal to the brief text, and still more by way of commentary to try to make the conversation
sensible." (AYB, SOS, p36, 2008 AD)
f.
Conservative and Reform Jewish scholars: "The traditional Jewish allegorical interpretation is still
maintained in orthodox circles, but the general trend among conservative and reform [wanting to restore
ancient traditions] Jewish scholars is toward the literal understanding as human love songs. S. M.
Lehrmann, e.g. (1946, p. xii), adopted Ewald’s three-character theory. The story describes the trials of a
beautiful maiden from Shunem or Shulem who was a shepherdess. She was in love with a shepherd of the
village, but her brothers did not approve and they transferred her to work in the vineyards in the hope of
keeping her away from her lover. One day she was seen by Solomon’s servants as the king was en route to
his summer resort in Lebanon. She was taken against her will to Solomon who falls in love with her at first
sight, sings of her beauty, and tries to induce her to abandon her shepherd and accept the love and luxury
he offers. The court ladies also try to persuade her, but her heart belongs to her shepherd. She yearns for
her true love and is taunted by the court ladies that he has rejected her. She speaks with her love as if he
were present and dreams that he has come to rescue her. She awakes and rushes into the street to seek
him, but she is maltreated by the watchmen who take her as a woman of the street. The king, finally
convinced of the constancy of her love for the shepherd, allows her to return home. She is joined by her
true lover and leaning on his arm, returns to her village. They pass the scenes so dear to them while she
recounts her recent misfortunes. The story ends on a note of triumph. Her love could not be overcome by
the lures of luxury. She assures her brothers that their concerns for her virtue were unwarranted. She has
proved that love can endure." (AYB, SOS, p197, 2008 AD)
3. If the SOS is the story of Solomon marrying the Shulammite, what real value does it have since Solomon went on
to marry 860 more women after telling the Shulammite she was his best girl that met all his needs?
a. The story of the most polygamist man in world history being the ultimate example of marriage bliss is
absurd.
b. How can young girls today find any value in the book, if all the poetry and promises were blurred within a
harem of 999 other women competing for one man's love and attention?
c. Only the love triangle view (discussed in detail below), where the girl rightly rejects Solomon for the true
love of a simple shepherd boy, provides the necessary undergirding for the ultimate moral lesson of what
is and what is not important in mate selection.
d. God's original marriage arrangement was one man, one woman. Only the love triangle view humiliates
Solomon, the greatest offender of God's original marriage plan by having the girl choose that very plan by
marrying the shepherd!
4. "If the Shulammite were a good catch for Solomon, she no doubt would have had a boyfriend just as attractive,
bright, pleasant girls her age today do. This is simply the true story of such a girl who was caught up by Solomon's
prestige and wealth and had to make a choice. This scenario happens all the time. We should simply let the
Shulammite tell who her beloved is: "He who pastures his flock among the lilies" (Song of Sol. 1:7, 6:2-3) and enjoy
the drama and her maturity while we pray that our own daughters will have the same good common sense." (The
Song of Solomon, Patsy Rae Dawson, p 11, 1995 AD)
E. The text proves there are two very different men: Solomon and a Shepherd
1. He is described as pasturing his flocks on the hills with his companions. While David was a Shepherd of humble
beginnings, Solomon was a spoiled rich city kid who never shepherded sheep. The references to shepherding are
too specific to be taken metaphoric where all kings shepherd their sheep.
a. ““Tell me, O you whom my soul loves, Where do you pasture your flock, Where do you make it lie down at
noon? For why should I be like one who veils herself Beside the flocks of your companions?”” (Song of
Solomon 1:7)
2. The "I adjure you till love pleases" shows that the Shulammite was under a lot of stress to make an important
choice. Four times in the song she uses the phrase. But in 5:8-9 the queens in the harem ask, "what kind of man
are you talking about, tell us about him?" Now this makes no sense if it is Solomon because they have already
been through this romantic trickery themselves. They knew she was in love with another man, so they naturally
asked her to describe the man who was favored in her eyes over Solomon! She goes on to describe the shepherd.
Such a description would be unnecessary if it was Solomon.
a. ““I adjure you, O daughters of Jerusalem, If you find my beloved, As to what you will tell him: For I am
lovesick.” “, What kind of beloved is your beloved, O most beautiful among women? What kind of beloved
is your beloved, That thus you adjure us?”” (Song of Solomon 5:8-9)
3. The girl sees the shepherd working with her back home in her vineyards as a fellow peasant catching foxes. This is
simply not Solomon.
a. ““Catch the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in
blossom.” “My beloved is mine, and I am his; He pastures his flock among the lilies. “Until the cool of the
day when the shadows flee away, Turn, my beloved, and be like a gazelle Or a young stag on the
mountains of Bether.”” (Song of Solomon 2:15-17)
4. Three times the girl describes her love as pasturing his sheep picking her lilies, which he had done many times in
the past:
a. ““My beloved has gone down to his garden, To the beds of balsam, To pasture his flock in the gardens And
gather lilies. “I am my beloved’s and my beloved is mine, He who pastures his flock among the lilies.””
(Song of Solomon 6:2-3)
5. She awoke the love of the one she married by talking to him under the apple tree in her back yard. This simply
does not describe Solomon in any possible way and proves beyond doubt she married her home town shepherd
boy. Solomon did not woo the girl by having nice quiet chats together under the apple tree in the girls own back
yard. Solomon told her she was hot but had no idea what was inside the girl. The shepherd had taken the time to
get to know her.
a. ““Who is this coming up from the wilderness Leaning on her beloved?” “Beneath the apple tree I
awakened you; There your mother was in labor with you, There she was in labor and gave you birth.”
(Song of Solomon 8:5)
6. In a passage we are certain that Solomon is talking, he tells the girl to look away because he can tell she is not
falling for his lines. Obviously she was not really in love with him and he read her body language:
a. ““Turn your eyes away from me, For they have confused me; Your hair is like a flock of goats That have
descended from Gilead.” (Song of Solomon 6:5)
7. The girl flees from Solomon and the queens when he reminds her of the time they met in Shunem when she was
working in the vineyard. This fleeing combined with her eyes confusing Solomon says it all!
a. ““Come back, come back, O Shulammite; Come back, come back, that we may gaze at you!” “Why should
you gaze at the Shulammite, As at the dance of the two companies?” (Song of Solomon 6:13)
8. The second dream proves she was in love with someone other than Solomon. She dreams she has married
Solomon but then runs through the city looking for her true love only to be beaten as an adulterer by the
watchmen of the city. There is no possible explanation for why she would get beaten if she was looking for
Solomon, her husband.
a. ““I opened to my beloved, But my beloved had turned away and had gone! My heart went out to him as
he spoke. I searched for him but I did not find him; I called him but he did not answer me. “The watchmen
who make the rounds in the city found me, They struck me and wounded me; The guardsmen of the walls
took away my shawl from me.” (Song of Solomon 5:6-7)
9. The Shulammite envisioned one on one time with the shepherd sneaking away, just the two of them in a little
village, then getting up early and going into the vineyards. This simply cannot describe Solomon who would have
with him at all times, large numbers of servants and guards. If this is really how the girl though her relationship
would be Solomon, she was very deluded and would be sadly mistaken when she learns she is just another harem
girl. She didn't want to live in a Harem as one of Solomon's wifes. She wanted to marry another man who not only
wanted to spend time with her alone, but could!
a. ““I am my beloved’s, And his desire is for me. “Come, my beloved, let us go out into the country, Let us
spend the night in the villages. “Let us rise early and go to the vineyards; Let us see whether the vine has
budded And its blossoms have opened, And whether the pomegranates have bloomed. There I will give
you my love.” (Song of Solomon 7:10-12)
10. The girl would never be despised for kissing a king, but a lowly peasant shepherd boy, yes!
a. “If I found you outdoors, I would kiss you; No one would despise me, either.” (Song of Solomon 8:1)
11. She speaks of bringing her love into her own home to have food and drink. In fact, Ps 45, the wedding Psalm of
Solomon, instructs potential wives to FORGET ABOUT HER HOME LIFE and her family. Solomon would never go to
the girls home.
a. “Listen, O daughter, give attention and incline your ear: Forget your people and your father’s house; Then
the King will desire your beauty.” (Psalm 45:10-11)
b. “In place of your fathers (notice this is written to plural women) will be your sons; You shall make them
princes in all the earth.” (Psalm 45:16)
12. The shepherd makes the beautiful girl promise not to make him jealous (again) after her three weeks in Jerusalem.
If this is Solomon and not the shepherd, he is a hypocrite, since he has already 140 wives and another 860 to
marry. This text is a mutual promise of each of them keeping themselves to each other, EXCLUSIVELY. This is the
whole point of the book. Abishag chose the one man, one woman model for herself with the shepherd, instead of
the twisted polygamy of Solomon.
a. ““Put me like a seal over your heart, Like a seal on your arm. For love is as strong as death, Jealousy is as
severe as Sheol; Its flashes are flashes of fire, The very flame of the Lord.” (Song of Solomon 8:6)
13. The conclusion of the book proves she rejected Solomon for her true love the shepherd. She discusses how
Solomon was a powerful and rich man who owns many literal vineyards. She says he gets the money but not her
body. It doesn't get any clearer than that!
a. ““Solomon had a vineyard at Baal-hamon; He entrusted the vineyard to caretakers. Each one was to bring
a thousand shekels of silver for its fruit. “My very own vineyard is at my disposal; The thousand shekels
are for you, Solomon, And two hundred are for those who take care of its fruit.”” (Song of Solomon 8:1112)
14. If this is a story about Solomon marrying the girl and there is no shepherd, then she was either stupid or deceived
because all the focus, attention and intimate poetry Solomon used to win the girl, vanished as soon as he took her
to bed, discarded her into his harem and went out looking for his next dumb blonde to seduce. This is not a story
of the girl cementing a permanent relationship with Solomon where they both live happily ever after. His verbal
charms for her were as ephemeral as the physical sex act. The Solomon gets the girl theme is utterly worthless as a
piece of literature for it is at its core a deceit. Only when you view the Song of Solomon as a love triangle, does the
timeless and powerful message that true love between one man and one woman is always superior to superficial
love founded on appearances, wealth, fame and power.
15. Embedded in the footnotes of many Bibles like the NASB, are specific indicators that tell you who is speaking like,
"Groom", "Bride" "Chorus" etc.
E. Solomon's path of repentance from Idol worship: 2 Sam 7:14
1. As we saw above, 2 Sam 7:14 promises that God would chasten Solomon if he sinned.
2. The central focus of Solomon's life, apart from his construction projects, was his 1000 wives who are viewed in a
negative way throughout the narrative because they led him from God into idolatry.
a. Solomon built temples, not only for YHWH, but also for the 4 major idols of the nations around him.
b. “For Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of
the Ammonites. Solomon did what was evil in the sight of the Lord, and did not follow the Lord fully, as
David his father had done. Then Solomon built a high place for Chemosh the detestable idol of Moab, on
the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon. Thus
also he did for all his foreign wives, who burned incense and sacrificed to their gods. Now the Lord was
angry with Solomon because his heart was turned away from the Lord, the God of Israel, who had
appeared to him twice,” (1 Kings 11:5-9)
3. In the last five years of Solomon's life, God chastened him by raising adversaries:
a. Hadad the Edomite; he was of the royal line in Edom
b. Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah
c. “Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon’s servant … Now the man
Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he
appointed him over all the forced labor of the house of Joseph.” (1 Kings 11:26-28)
d. These punished Solomon and brought him to repentance.
4. In the last few years before Solomon died, he realized how sinful he was and wrote three key books:
a. Song of Solomon: The man famous for having 1000 wives gets dumped by a peasant girl.
i. Egyptian kings are well known to NEVER write about their failures. Hebrew kings, under the
inspiration of God, did write about their greatest failures.
ii. The SOS exposes Solomon for being carnal/fleshly minded, physically oriented, viewing woman as
nothing more than a great body for male pleasure.
iii. The Shulammite had to choose between Solomon who loved her body, versus the shepherd boy
who loved her body and her mind.
iv. Even Solomon's queens are pictured as dumb bimbettes enticing the Shulammite to follow in their
shallow money grubbing footsteps and marry Solomon.
v. This diary account that Solomon wrote at the end of his life, seen through the eyes of a wise 69
year old man who has come to see he has been a fool in what he valued, was a most humiliating
and shameful experience.
b. Ecclesiastes: A self-reflective book that label's all that Solomon did his entire life was VAIN and in the end
he concluded to love God and Keep his commandments (as opposed to idol worship).
i. What is fascinating about Ecclesiastes, is that Solomon is going to tell us about women. Really?
The prime example in the Bible of how not to choose women? The man who is thought of as a
fool, when you think of his choice of foreign wives who led him into idolatry? This is going to be
amusing! In fact, Solomon essentially trashes himself in the passage of Eccl 7:25ff. But he redeems
himself by admitting at the end of his life he knows nothing about woman!
ii.
“House and wealth are an inheritance from fathers, But a prudent wife is from the Lord.”
(Proverbs 19:14) "From the Lord" does not mean that God has one "prudent" wife he made as
your prefect mate, set aside for you when the time is right. Rather it means that she is a woman of
faith who obeys the laws revealed in the Bible. Any woman who is an obedient, faithful Christian is
prudent. The proverb does not mean God has chosen one prudent woman "just for you", rather it
instructs a man to limit his search for one of many God-fearing sisters in the church that attends
all church services on her own free will, is active when she needs to be and holds herself to the
high moral standards of Jesus Christ. God does not chose our wives, we do, but be warned, the
only prudent wives are the ones who attend church every week.
iii. “I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know
the evil of folly and the foolishness of madness. And I discovered more bitter than death the
[definite article] woman [idolatrous wives of Solomon] whose heart is snares and nets, whose
hands are chains. One who is pleasing to God will escape from her, but the sinner [Solomon] will
be captured by her. “Behold, I have discovered this [from personal experience as everyone is
painfully aware],” says the Preacher, “adding one thing to another to find an explanation, which I
am still seeking but have not found. I have found one man among a thousand, but I have not found
a woman [none of Solomon's 1000 wives were worth marrying, in fact the only good wife was the
Shulammite who wouldn't marry him!] among all these. “Behold, I have found only this, that God
made men upright, but they have sought out many devices.”” (Ecclesiastes 7:25-29)
iv. It is clear from this passage that Solomon was not labeling all women evil, only the idol
worshipping foreign wives he married. Far from being misogynistic, Solomon said this about the
good wife: “Enjoy life with the woman whom you love all the days of your fleeting life which He
has given to you under the sun; for this is your reward in life and in your toil in which you have
labored under the sun.” (Ecclesiastes 9:9)
v. This is kind of like the last thing Solomon ever said in light of his life work and the 1000 wives he
married who led him away from YHWH: “The conclusion, when all has been heard, is: fear God
and keep His commandments, because this applies to every person. For God will bring every act to
judgment, everything which is hidden, whether it is good or evil.” (Ecclesiastes 12:13-14)
c. Proverbs (not the entire book of course was written by Solomon)
i. Prov chapters 1-4 deal with a father teaching his son to learn and obey the commandments of
God. This is the very thing Solomon failed to do with Rehoboam who went into idolatry after he
became king.
ii. Perhaps in reference to Solomon's own beautiful wives: “As a ring of gold in a swine’s snout So is a
beautiful woman who lacks discretion.” (Proverbs 11:22)
iii. The id/eal woman of Proverbs 31 WAS NOT written by Solomon. You would think that after having
1000 wives he would be the expert to write such a section. But the Holy Spirit attached this
wisdom on at the end of "Solomon's 3000 proverbs" from the pen of the gentile "king Lemuel of
Massa" (likely Midianite). Here even a gentile king knew more about women and Solomon!
5. Only when you read Proverbs, SOS and Ecclesiastes as a self-judgement on a sinful and foolish man confessing his
sins, do you unlock the correct tone and meaning of these three books. The Song of Solomon is best viewed as his
cost of penance or repentance before God for his own material superficial stupidity:
a. "Critics who regarded the Song as a polemic against Solomon, an attack on his morals or his ultimately
disastrous political policies, set the date close to Solomon’s time. C. D. Ginsburg, e.g., who regarded it as a
drama celebrating the victory of a humble shepherdess’ virtue over Solomon’s determined effort to
seduce her, placed the date “in the most flourishing age of the Hebrew language, and about the time of
Solomon” (p. 125). Leroy Waterman (1948) interpreted the book as a political polemic reflecting the
bitterness of the Northern Kingdom against the South following Solomon’s death and the rupture of the
union." (AYB, SOS, p23, 2008 AD)
b. "L. Waterman develops a redaction history for the Song and uses it to propose a history of Solomon’s
succession to the throne. Equating “Shunammite” with “Shulammite,” he suggests that Solomon tried to
woo Abishag the Shunammite (the young woman who kept the dying David warm in 1 Kgs 1:3-4) but that
she rejected the king and returned to her lover in the north. His interpretation suggests that Song 4:2
lampoons Solomon for examining the girl as if she were an animal (Song of Songs, 41), that 4:4 is meant to
make Solomon look ridiculous (Song of Songs, 42), and that 6:4 serves to exalt Tirzah, the capital of the
northern kingdom (Song of Songs, 41). Many three-character interpretations turn the Song into an antiSolomonic tract." (Word Biblical Commentary, SOS, p 78, 2004 AD)
c. Although it was humiliating for Solomon to write this book where he is the villain, he had it coming to him
given the way he viewed woman as meat for his own sexual pleasure and then forced to breed as
incubators of the state. It is noteworthy that of all Solomon's wives and children, only one son is named,
Rehoboam and only one wife is named as a matter of required official record keeping, Rehoboam's
mother,
F. The three stage Jewish Marriage in the Song of Solomon:
1. Most Christians have completely overlooked the study of Ancient Jewish when in fact, in order to understand what
is happening in the Song of Songs, you need to know these wedding customs.
2. There were three stages of a marriage in the Bible:
a. Stage 1: signing the "ketubbah" contract (Creating the marriage bond)
i. The bride would chose her husband and her father would sign a legal contract with him called a
"ketubbah".
ii. Once this is signed the couple is 100% married but do not have sex yet.
iii. Young children were often married, (arraigned marriage) but did not consummate until of age.
b. Stage 2: The "chuppah": sexual consummation.
i. Up to 7 years later, the groom is able to raise the money as set out in the ketubbah contract and
notifies the father of the bride, who then sets a date to consummate the marriage at the bride's
home.
ii. The bride waits with her maidens, for the arrival of the groom and his companions.
iii. The couple enters the chuppah room (usually the bedroom of the bride's parents) and
consummates the marriage while the companions of the bride and groom wait and celebrate
outside or in the next room.
iv. The groom hands the bloodied "proof of virginity cloth" to the witnesses chosen by the bride's
parents, who then give it to the bride for safekeeping.
v. Deuteronomy 22:13-21 is quoted in the Dead Sea Scrolls which adds the comment about the
"virginity cloth": "When a man takes a wife, has sexual intercourse with her and takes a dislike to
her, and brings a baseless charge against her, ruining her reputation, and says, ‘I have taken this
woman, approached her, and did not find the proof of virginity in her’, the father or the mother of
the girl shall take the girl’s proof of virginity and bring it to the elders at the gate. The girl’s father
shall say to the elders, ‘I gave my daughter to be this man’s wife; he has taken a dislike to her and
has brought a baseless charge against her saying, “I have not found the proof of virginity in your
daughter.” Here is the proof of my daughter’s virginity.’ They shall spread out the garment before
the elders of that city. The elders of that city shall take that man and chastise him. They shall fine
him one hundred pieces of silver which they shall give to the father of the girl, because he (the
husband) has tried to ruin the reputation of an Israelite virgin." (Dead Sea Scrolls: The Temple
Scroll, 11QT = 11Q19)
c. Stage 3: The wedding feast
i. After consummation, the entire wedding party walks to the house of the groom in a procession for
a wedding feast.
ii. At the conclusion of the wedding feast, the couple has completed the ancient ritual of marriage.
The three C's Marriage in the Bible:
Marriage in the Bible
Contract
Genesis 34:12 bride price and
dowry gift
(Stage 1)
1 Cor 7:38 the father controlled
the marriage of the daughter,
even though she would tell him
who she wanted to marry.
Rebekah: Gen 24:33; 51-53; 5758
Leah: Gen 29:15-19
Church is the bride of Christ
Initial salvation
We come into contract and covenant with Christ
when are saved.
Mk 16:16 believe and be baptized to be saved
Romans 5:8-10 While we were worthless sinners
the blood of Christ made us pure virgins.
Ephesians 5:25-27 Christ offered a dowry for the
bride in that He died for her and shed his blood.
Rachel: Gen 29:27
Consummation
Mt 25:1- parable of ten virgins
Second Coming
(stage 2)
John 3:29 voice of bridegroom
outside consummation bedroom
Jesus returns for his virgin bride after preparing a
place for us to live together in heaven.
Rebekah: Gen 24:64-67
2 Corinthians 11:2 the virgin blood we lack is
supplied by the blood of Christ. Our proof of
virginity is the blood of Christ.
Leah: Gen 29:21-26
Rachel: Gen 29:30
John 3:29 Joyful voice of Christ at second coming
John 5:28-29 voice of Jesus
Celebration
(Stage 3)
John 2:1-11 Wedding feast at
Cana
Heaven
Revelation 19:7-9 wedding feast in heaven
Mt 22:1-14 Parable of the
wedding feast
Leah and Rachel: Gen 29:27-28
3. What we see in the Bible is the Jewish custom of ARRANGED MARRIAGES. Today, we combine all three customs
into one day:
a. Contract is the signing of the marriage license
b. Wedding feast is the reception
c. Consummation happens in the bridal suite that night in the hotel.
Bible marriage vs. modern marriage
Bible Marriage
Women choses
groom
She goes to her father and asks him to
arrange the marriage. Notice Rebekah
accepted bracelets and a nose ring, give
consent to marriage. The Shulammite in
Modern Marriage
The groom asks the father's hand in
marriage and consent. No marriage unless
the woman says yes and accepts a ring.
SOS chose her husband.
Weeks or years later the groom prepares
for the bride
Groom or agent of groom signs a
contract with the father of the bride
The bride and groom sign the marriage
license at the wedding ceremony.
Happens in the honeymoon suite of the
hotel after reception
(stage 2)
Weeks or years later when the groom
has met the conditions of the contract
the father of the bride consents to
consummation
Celebration
Days or weeks
Reception after signing of marriage
contract at ceremony.
Contract
(Stage 1)
Consummation
(Stage 3)
4. This pattern of three stage Hebrew weddings is clearly seen in the Song of Solomon:
a. Contrary to the false notion that brides were auctioned off to the highest bidder against the will of the
bride, the Shulammite chooses her husband. This is how arranged marriages worked.
i.
“Solomon had a vineyard at Baal-hamon; He entrusted the vineyard to caretakers. Each one was
to bring a thousand shekels of silver for its fruit. “My very own vineyard is at my disposal; The
thousand shekels are for you, Solomon, And two hundred are for those who take care of its
fruit.”” (Song of Solomon 8:11-12)
ii.
The bride would go to her father, who would in turn, meet with the groom to sign the legal
documents of marriage. The actual meeting between the groom and the father of the bride, might
be initiated by the groom, In this regard, it is not any different than today when the groom asks
the father of the bride for permission to marry his daughter.
iii.
It is interesting that the parents of the bride are non-existent. This underscores that it was her, not
her parents, who made the choice of who to marry.
iv.
The bride could say no or the father could refuse both bride and groom to marry. Ultimately, there
was a perfect balance where the bride chose her husband but the older wiser father would look
out for the best interest of his daughter.
v.
“So then both he who gives his own virgin daughter in marriage does well, and he who does not
give her in marriage will do better.” (1 Corinthians 7:38)
b. Stage two, Consummation, takes place in the bedroom of the bride's parents.
i.
“Scarcely had I left them when I found [Shepherd] him whom my soul loves; I held on to him and
would not let him go Until I had brought him to my mother’s house, And into the room of her who
conceived me.” (Song of Solomon 3:4)
ii.
While we puzzle as to what this means and modern commentators are all over the map as well, it
is clearly the time when the groom comes to the brides house and consummates the marriage as
per Deuteronomy 22:13-21, complete with virginity cloth.
G. Determining the screenplay:
1. Determining the speaking parts of the screenplay based upon grammar:
a. There are singular and plural pronouns that indicate if it is one person or many speaking
b. There are personal pronouns in the original Hebrew which allows us to determine if the person who is
being talked to, is a man or a woman.
c. There are contextual statements that indicate who is talking.
2. Example of grammar: ““Draw me (singular) after you and let us run together! The king (Solomon) has brought me
(Shulammite) into his chambers.” “We (plural girls) will rejoice in you (masculine: Solomon) and be glad; We
(plural girls) will extol your love more than wine. Rightly do they love you(masculine: Solomon).”” (Song of
Solomon 1:4)
a. First you have one person address the king, with the statement she has been brought into the palace by
the king. This is the Shulammite.
b. Then you have plural speakers addressing a man. This cannot be the Shulammite. So it is the daughters of
Jerusalem (female attendants in Solomon's palace) addressing Solomon.
3. Natural divisions in the book:
a. Note that different Bibles have different numbering schemes for the book in assigning verse chapter and
numbers. Generally, the difference is only by one verse.
b. Some divisions (but with exception) are based upon this identical "theme statement" repeated 4 times in
the song: “I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you will
not arouse or awaken my love Until she pleases.” (SOS 2:7; 3:5; 5:8; 8:4)
c. There is universal agreement of major section breaks in the two essentially identical statements: "What is
this coming up from the wilderness?" where the first time it is when Solomon brings Abishag to Jerusalem
(3:6) and the second time is when the shepherd brings her home to Shunem. (8:5) Regardless of how you
interpret the book, all agree on these breaks.
d. Some sections are easily discernible like the two dreams she has while sleeping on two different nights.
e. "Internal Divisions in the Song of Songs. We have already noted that there is much debate concerning the
book’s unity and the links between the various sections. The following list of scholarly attempts to set out
the book’s structure and divisions demonstrates the problem:" (A handbook on the Song of Songs, UBS United Bible
Societies Handbook Series, p 5, 1998 AD)
Rudd
Ogden
Goulder
Robert
Shea
Exum
Webster
Murphy
Tournay
Ginsburg
1:1
1:1
1:1-8
1:2-4
1:2-2:2
1:2-2:6
1:2-2:6
1:2-6
1:2-4
1:2-2:7
1:2-4
1:2-2:7
1:9-2:7
1:5-2:7
1:7-2:7
1:5-2:7
2:8-3:5
2:8-17
2:8-3:3
2:3-17
2:7-3:5
2:7-3:5
2:8-17
2:8-3:5
2:8-3:5
3:6-5:1
3:1-5
3:6-5:1
3:1-4:16
3:6-5:1
3:6-11
3:1-11
3:6-5:1
3:6-5:1
4:1-7
4:1-7
4:1-5:1
4:8-5:1
4:8-15
5:2-8:4
1:5-8
3:6-11
5:2-6:3
5:2-9
5:2-6:3
5:1-7:10
5:2-6:3
4:16-6:3
5:2-6:3
5:2-6:3
6:4-8:3
6:4-10
6:4-12
6:4-8:4
5:10-6:3
6:4-8:4
6:4-12
6:4-8:5
7:1-10
6:11-7:10
7:11-8:4
8:5-14
7:11-8:5
8:5-10
8:6-7
8:11-14
8:8-14
7:1-8:4
7:11-8:3
8:5-7a
8:6-14
8:4-14
8:4-14
8:5-14
8:7b-14
8:5-14
A handbook on the Song of Songs, UBS United Bible Societies Handbook Series, p 5, 1998 AD (Rudd added)
G. Meet the Cast: Song of Solomon
1. God
2. Abishag, the Shulammite Maiden
3. Shepherd Boyfriend
4. King Solomon
5. Maidens of Jerusalem
6. Citizens of Jerusalem
7. Queens and Concubines
8. Villagers
9. Wedding Guests
God
Although God has only one line, it is a good one.
Solomon
Solomon is the son of King David by prophecy (2 Sam 7:14) who was to build
the temple in Jerusalem. He was the richest and wisest king who ever lived. At
the time of the SOS, Solomon has only acquired 140 of his 1000 wives.
Solomon is attracted solely to her body.
Shulammite
Solomon first meets the Abishag, the Shulammite in Jerusalem when she is
David's nurse (1 Ki 1) after a search for the most beautiful woman in Israel.
David's brother Adonijah is executed by Solomon for asking for Abishag as a
wife. She moves back to her home town of Shunem, 90 km north and resumes
her work as a peasant labourer in a vineyard likely rented from Solomon.
During this time, she falls in love with a shepherd boy. Solomon travel's to
Shunem and takes her back to Jerusalem to marry him. She goes willingly.
Shepherd
The Shepherd lived in Shunem and regularly visited the girl under the apple
tree in her own back yard before Solomon takes her to Jerusalem
Solomon’s
Queens &
Concubines
60 queens and 80 concubines marvel at Abishag's beauty and try to persuade
her to marry Solomon and join them in the harem. They are portrayed as
shallow, since they fell for the lure of being rich, powerful, famous and
dressed in gold threaded garments. They are shocked when she tells them she
is not sure about marrying Solomon because she is in love with another. They
are essentially gold diggers not interested in true love or Abishag's personal
happiness.
Maidens
“There are sixty queens and eighty concubines, And maidens without number;
But my dove, my perfect one, is unique: She is her mother’s only daughter;
She is the pure child of the one who bore her. The maidens saw her and called
her blessed, The queens and the concubines also, and they praised her,
saying,” (SOS 6:8-9)
Villagers &
Wedding
Guests
First we hear the crowd react to the Solomon’s impressive convoy and how
the parents tell their daughters how lucky the Shulammite is. Then later a
different group of wedding guests who ask the Shulammite for advice about
their younger pre-teen sisters.
H. Teaching the SOS in church:
1. It is God's marriage preparation manual for singles.
2. Teaching the SOS is special because it is unlike any other book in the Bible.
3. While the book is indeed written like a Shakespearean play, turning the church into a theater, complete with
painted back drops, props, costumes and curtains that raise and lower each scene will add little to the message of
the book, and greatly detract from the focus on the word. Let the imagination through word pictures paint in the
details of each scene the same way the Shulammite merely told her dreams to the maidens with words alone.
4. Print two copies of the screenplay below. One for the teacher and the other cut each part up into strips of paper
for the "cast members" to read.
5. Assign 9 different characters to nine different members in the church and give them their corresponding paper
strips to read from.
6. Since the each part/paper strip is numbered sequentially, it is easy to know when each person is supposed to read
their line.
7. The teacher can call for each section of Bible verses to be read directly from the audience as they are seated.
8. As each member reads their "lines in the play" the teacher can make appropriate comments to bring the meaning
to the surface.
9. It might be helpful for the teacher to say, "chapter 1, verses 2-4 is Abishag to Solomon", "Maidens to Abishag" etc.
before each reads the section
10. After each major section, you can reassign the 9 "reading roles" to different people.
Act One: Scene One: 1:1-8
The curtains open to reveal a backdrop of vineyards dotting the countryside of the town of Shunem, the Shulammite's
hometown. Solomon camped there while he inspected his vineyards that he leased to farmers (Song of Sol. 6:10-11 and
8:11-12). Always on the lookout for a pretty face and figure, Solomon immediately noticed the young Shulammite vineyard
keeper. The maiden so captivated him that he had her brought to his chambers. Thus, in the foreground of the scene are
the tents of King Solomon's camp. The Oriental tents contained many rooms used for different purposes. One chamber or
inner room is open so the audience can see inside. The Shulammite and King Solomon's maidens are inside. Since the
Shulammite self-consciously refers to her appearance and lack of personal grooming, the maidens are probably hovering
over her, preparing her to meet King Solomon later in the evening (Song of Sol. 1:12).
9 Reading Role strips for members
Narrative reading strips for teacher.
Memories of the Shepherd
Shulammite to
the Solomon
Song of Sol. 1:1-4: “The Song of Songs,
which is Solomon's. `May he kiss me with
the kisses of his mouth! For your love is
better than wine. Your oils have a pleasing
fragrance, your name is like purified oil;
therefore the maidens love you. Draw me
after you and let us run together! The king
has brought me into his chambers.' . . . ”
It is important to realize that Abishag
The Maidens' Excitement
Song of Sol 1:4: “ . . . We will rejoice in you
[masculine singular—GM] and be glad; we
will extol your [masculine singular—GM]
love more than wine. Rightly do they love
you [masculine singular—GM].”
Maidens to
Solomon
The maidens say this to Solomon. This speech obviously
comes from a plurality of speakers since it says “we”
twice. The Shulammite identifies the speakers in verse 5
when she addresses them as “O daughters of Jerusalem.”
Here the maidens mock the Shulammite as they
conclude, “You say the virgins or maidens love your
boyfriend, that he's special, but rightly do all the maidens
love King Solomon.” The maidens do not know the
Shepherd, so they cannot rejoice in him or extol his love
more than wine. But they know and love King Solomon.
This shows the Shulammite's dilemma: The Shulammite
has memories of the Shepherd whom she loves, but the
maidens are excited about Solomon. The Shulammite's
dilemma? The Shulammite loves the Shepherd, but
everybody else loves Solomon. This is tremendous peer
pressure for a young girl to marry someone she doesn't
know and hasn't fallen in love with.
Shulammite to
the Maidens
Shulammite
thinks to
herself out
loud about the
shepherd
Song of Sol. 1:5-6: “I am black but lovely, O
daughters of Jerusalem, like the tents of
Kedar, like the curtains of Solomon. Do not
stare at me because I am swarthy, for the
sun has burned me. My mother's sons were
angry with me; they made me caretaker of
the vineyards, but I have not taken care of
my own vineyard.”
Song of Sol. 1:7: “Tell me, O you whom my
soul loves, where do you pasture your
flock, where do you make it lie down at
noon? For why should I be like one who
veils herself beside the flocks of your
companions?”
Black but Lovely
Because the Shulammite had been taking care of one of
Solomon's vineyards, her skin is sunburned and black. She
isn't lily-white like girls who sit at home and primp all the
time.
The Love of Her Soul
While the Shulammite feels flattered that the King finds
her attractive, she loves the Shepherd. She yearns for him
and wishes that she could go with him instead of with the
King. What a dilemma! Can her love for the Shepherd
begin to compare with a life with the King?
Freedom to Choose
Maidens to
Shulammite
about the
Shepherd
Song of Sol. 1:8: “If you yourself do not
know, most beautiful among women, go
forth on the trail of the flock, and pasture
your young goats by the tents of the
shepherds.”
The maidens, who wait upon the King, assure the
Shulammite that she is free to go to the Shepherd. If she
really wants to leave, the King won't force himself upon
her. The choice is hers to make. But since the King already
showers his attentions upon her, wouldn't it be better to
find out what he wants before she makes her decision?
The Shulammite lingers.
Act One, Scene Two: 1:9-2:6
The Shulammite is now prepared to formally meet King Solomon as he notices that her cheeks are lovely with ornaments
and her neck with strings of beads. The maidens did their makeover of her well. Song of Sol. 1:12 shows that this meeting
takes place in another chamber of Solomon's tent—in his dining room. Thus, the curtains close on scene one and open
again for scene two, showing the first chamber closed and another one opened. Inside sit Solomon and the Shulammite.
The maidens serve dinner to Solomon and the Shulammite and are ready to help them at a moment's notice. Solomon
begins to court the young maiden and boldly tells her exactly what he thinks of her—she is no ordinary beauty:
Song of Sol. 1:9-10: “To me, my
darling, you are like my mare
among the chariots of Pharaoh.
Your cheeks are lovely with
ornaments, your neck with strings
of beads.”
Solomon's First Proposal
Song of Sol. 1:11: “We will make for
you ornaments of gold with beads
of silver.”
Promises of Luxuries
Song of Sol. 1:12-14: “While the
king was at his table, my perfume
gave forth its fragrance. My
beloved is to me a pouch of myrrh
which lies all night between my
breasts. My beloved is to me a
cluster of henna blossoms in the
vineyards of Engedi.”
Memories of the Shepherd
Song of Sol. 1:15: “How beautiful
you are, my darling, how beautiful
you are! Your eyes are like doves.”
Her Great Beauty
Like His Mare: the Egyptians' enemies set mares loose in war to
drive the pharaoh's stallions wild, and this is the crux of the
metaphor. During the three days of this drama, Solomon
proposes to the young Shulammite maiden four times. All of his
proposals show that he cares about only one thing—sexual
contact with her. His first proposal comes across as very daring
for a first meeting.
The maidens sweeten the King's offer with promises to make her
even more enticing. They will adorn her with both expensive gold
ornaments and common silver beads. A life of luxury, ease, and
splendor awaits her.
King Solomon wines and dines the young maiden. Luxury beyond
description surrounds the Shulammite. While Solomon used a
metaphor of lusty horses neighing after a mare, the Shulammite
used a metaphor of pleasant, everyday smells that give comfort
to both the body and the mind.
Solomon interrupts her thoughts to tell the Shulammite again
how beautiful she is. Solomon consistently refers to her as “my
darling” (Darling means “a female associate:—fellow, love”,
Strong, p. 109) or “my love,” showing his shallow involvement
with her as a person. The term resembles the word “honey” that
sales clerks sometimes use lightly with their customers.
Song of Sol. 1:16-17: “How
handsome you are, my beloved,
and so pleasant! Indeed, our couch
is luxuriant! The beams of our
house are cedars, our rafters,
cypresses.”
Memories of the Shepherd
“Beloved” means “properly to boil, i.e., (figuratively) to love; by
implication, a love-token, lover, friend” (Strong, p. 30). The young
girl faces a big decision. She must choose between two
completely different kinds of love, lives, and husbands. Before
Solomon came to inspect the vineyards, the Shulammite knew
she loved the Shepherd and planned to marry him someday. Now
the King offers her a life in his palace with luxuries she has never
seen before. She'll be surrounded by servants and enjoy a life of
ease.
But the Shulammite can't get the Shepherd out of her mind.
Song of Sol. 2:1: “I am the rose of
Sharon, the lily of the valleys.”
The Rose of Sharon, lily of the Valley
Song of Sol. 2:2: “Like a lily among
the thorns, so is my darling among
the maidens.”
A Lily Among Thorns
“The bride thus speaks of herself as lowly though lovely, in
contrast with the lordly "apple" or citron tree, the bridegroom (So
2:3); so the "lily" is applied to her (So 2:2), Sharon--(Isa 35:1,2). In
North Palestine, between Mount Tabor and Lake Tiberias (1Ch
5:16). Septuagint and Vulgate translate it, "a plain"; though they
err in this, the Hebrew Bible not elsewhere favoring it, yet the
parallelism to valleys shows that, in the proper name Sharon,
there is here a tacit reference to its meaning of lowliness. Beauty,
delicacy, and lowliness, are to be in her, as they were in Him (Mt
11:29).” (Jamieson, Fausset, and Brown) The Shulammite stops in
her longing for the Shepherd to make a remarkable reply to the
sensuous proposal Solomon has made to her. She is a peasant girl
burned by the sun, but she doesn't have to take just anyone who
comes along for the sake of getting married. She can afford to
exercise great care in selecting a husband. While only a humble
vineyard keeper, she displays dignity and strength of character.
The opposite of cheap, she radiates wholesome beauty in her
conduct, attitude, and appearance.
The Bible frequently uses thorns to describe worthless people.
For example, Prov. 15:19 pictures the sluggard as a hedge of
thorns and Heb. 6:7-8 portrays unfruitful Christians as thorns and
thistles. Thus, Solomon quickly agrees that the Shulammite will
be a prize of a wife for any man. In comparison, all the other girls
seem like worthless thorns. “That's right,” he says, “you can be
particular who you marry.” So Solomon gives her time to consider
his proposal because she is special.
Song of Sol. 2:3-4: “Like an apple
tree among the trees of the forest,
so is my beloved among the young
men. In his shade I took great
delight and sat down, and his fruit
was sweet to my taste. He has
brought me to his banquet hall,
and his banner over me is love.”
Song of Sol. 2:5-6: “Sustain me with
raisin cakes, refresh me with
apples, because I am lovesick. Let
his left hand be under my head and
his right hand embrace me.”
Memories of the Shepherd: Like an Apple Tree
Again the Shulammite's thoughts go back to the Shepherd as she
compares him to Solomon. The Shulammite carefully weighs both
men, for the choice she makes affects the rest of her life. In like
manner, girls today should carefully examine the boys they date
and not rely completely on their feelings. They should compare
their dates with Solomon and the Shepherd, for they represent
the two types of men—the sensuous and the loving.
Lovesick
As the Shulammite dines with King Solomon, her mind races back
to the Shepherd, and she feels lovesick. Surrounded by Solomon's
rich delicacies, she spurns them and in her mind begs the
maidens who wait upon her, “Sustain me with raisin cakes,
refresh me with apples.” People have always associated sweets
with romance and only something sweet will help her get through
this time with Solomon.
Act One, Scene Three: 2:7-17
At this point the scene seems to change and Solomon is no where around. The Shulammite is no longer telling Solomon
she can be particular whom she marries because she is the rose of Sharon. Rather, she shares her deep feelings about the
Shepherd with the daughters of Jerusalem in much the same manner as girls talk about their boyfriends today. Because of
the bedroom scene later in Song of Sol. 3:1, the Shulammite has probably retired to her sleeping quarters. Thus, the
curtains close on the dining room and open once again. The background is the same with Solomon's camp in the
foreground. With the dining chamber closed, the audience looks in on another room inside the large tent—the bed
chamber. Inside they see the daughters of Jerusalem preparing the young vineyard keeper for bed.
Song of Sol. 2:7: “ I adjure you, O
daughters of Jerusalem, by the
gazelles or by the hinds of the field,
that you will not arouse or awaken
my love, until she [it—NAS
footnote] pleases.”
Song of Sol. 2:8-9: “Listen, my
beloved! Behold, he is coming,
climbing on the mountains, leaping
on the hills! My beloved is like a
gazelle or a young stag. Behold, he
is standing behind our wall, he is
looking through the windows, he is
peering through the lattice.”
Song of Sol. 2:10-13: “My beloved
responded and said to me, `Arise,
my darling, my beautiful one, and
come along. For behold, the winter
is past, the rain is over and gone.
The flowers have already appeared
in the land; the time has arrived for
pruning the vines, and the voice of
the turtledove has been heard in
our land. The fig tree has ripened
its figs, and the vines in blossom
have given forth their fragrance.
Arise, my darling, my beautiful one,
and come along!'”
The Theme: Do Not Arouse or Awaken Love
She begs the maidens to give her and Solomon time to fall in love
with each other before they force her to marry him. The
Shulammite repeats this plea two more times in the book.
Basically, the theme of the Song of Solomon is what all parents of
teenage boys and girls tell them when they start to notice the
opposite sex: “Go slow.” “You have plenty of time.”
Like a Gazelle or a Young Stag
After begging them not to force her to marry someone she
doesn't love, the Shulammite begins to talk to the maidens as
girls and women in love talk today. She tells them what true love
feels like to a woman. No doubt, the news of Solomon taking the
young Shulammite maiden to his camp has spread over the
countryside. The peasants curiously wonder what she will do.
Such excitement has not come their way in a long time. Thus, the
shepherd will soon learn of her dilemma. Then as if she catches a
glimpse of her shepherd boyfriend looking for her, the
Shulammite declares, “Behold, he is standing behind our wall, he
is looking through the windows, he is peering through the
lattice.” She confidently knows he will come climbing over the
mountains and leaping over the hills to be close by and to await
her decision.
The Shepherd's First Proposal
A Helper Meet for Him.
The Shepherd wants the Shulammite to go with him to help him
subdue the earth. Together they will prune the vines and enjoy
the great outdoors, for successful shepherds both care for their
sheep and plant and harvest crops.
Song of Sol. 2:14: “O my dove, in
the clefts of the rock, in the secret
place of the steep pathway, let me
see your form, let me hear your
voice; for your voice is sweet, and
your form is lovely.”
His Source of Comfort
Song of Sol. 2:15: “Catch the foxes
for us, the little foxes that are
ruining the vineyards, while our
vineyards are in blossom.”
Her Protector
Song of Sol. 2:16: “My beloved is
mine, and I am his; he pastures his
flock among the lilies. Until the cool
of the day when the shadows flee
away . . . ”
Her Provider
Song of Sol. 2:17: “ . . . Turn, my
beloved, and be like a gazelle or a
young stag on the mountains of
Bether.”
Her Leader
The Shepherd calls to his dove in “the clefts of the rock” and “the
secret place of the steep pathway,” for the Shulammite stays
beyond his reach. Although they share a deep love for each other,
they aren't yet married. The Shepherd pleads with her to end
their separation and come down from her inaccessible place into
his home to be his wife. The maiden puts a sparkle in the
Shepherd's life and he wants to see her and be near her every
day. Her sweet comforting voice soothes him. Her lovely form
delights him. Her soft, tender, loving nature makes him want to
rush home from work to her—his dove—his haven of peace—his
refuge from the world—his sanctuary for renewing his strength.
The Shulammite responds by asking the Shepherd to take care of
her. Just as he needs her, she depends on him. The baby foxes are
coming out of their dens to play among the vines. They are
running up and down the rows in the vineyard, and knocking off
the tender blossoms. The Shulammite needs the Shepherd's help
to catch the foxes. Just as he longs for the comforts of a woman,
she yearns for the strength and courage of a man.
Not lazy, the Shepherd works hard all day long until “the cool of
the day” or the evening. He pastures his flock among the lilies and
takes good care of them. While the Shepherd's job seems
common, he is a giant of a man when it came to hard work. His
attitude toward work, not his college degrees, position in a
company, or family name, make him dependable.
Rather than enslaving her, she knows that his strength allows her
to depend upon him. She shows her appreciation by
complimenting the Shepherd's vigor and aggressiveness. She
gladly encourages the Shepherd to be masculine so that she can
bask in his care.
Act One, Scene Four: 3:1-5
As the curtains close, the maidens have prepared the Shulammite for bed. When the curtains open, the maidens are gone
and the lamp is turned low. It is later in the night and the Shulammite is sleeping, but it is not a picture of restful sleep.
Surrounded by Solomon's flattery and glamour, the Shulammite's love for the Shepherd refuses to be stilled. In spite of the
life of luxury that Solomon offers her, the maiden can't forget the Shepherd. Even when she tries to sleep, her dreams of
the Shepherd haunt her and disturb her sleep
Song of Sol. 3:1-3: “On my bed
night after night I sought him
whom my soul loves; I sought him
but did not find him. `I must arise
now and go about the city; in the
streets and in the squares I must
seek him whom my soul loves.' I
sought him but did not find him.
The watchmen who make the
rounds in the city found me, and I
said, `Have you seen him whom my
soul loves?'”
The Shulammite's Dream
Song of Sol. 3:4: “Scarcely had I left
them when I found him whom my
soul loves; I held on to him and
would not let him go, until I had
brought him to my mother's house,
and into the room of her who
conceived me.”
Finds the Shepherd
Song of Sol. 3:5: “I adjure you, O
daughter of Jerusalem, by the
gazelles or by the hinds of the field,
that you will not arouse or awaken
my love, until she [it—NASV
footnote] pleases.”
The Theme: Do Not Awaken or Arouse Love
Searches for the Shepherd
The Shulammite imagines life in the city married to Solomon.
Rather than revolving around Solomon as her dream would if she
loved him, her dream focuses on the Shepherd. Her dream tells of
the emptiness she will feel without the Shepherd. Her whole
being loves the Shepherd and refuses to let her forget him even
for the riches of King Solomon.
Finally, when the Shulammite finds the Shepherd in her dream,
she refuses to let him go until she brings him home for her
mother to meet. The Shulammite wants to marry the Shepherd
with all of her heart, but what about Solomon? She can't take
lightly the honor he bestows upon her by asking her to marry
him. Fortunately, she is not yet committed to either Solomon or
the Shepherd, so she can choose the one she wants.
After a night of dreaming, tossing and turning on her bed, the
Shulammite realizes she isn't ready to give up the Shepherd. So
first thing in the morning when the maidens come to prepare her
for the day, she begs them once again not to force her to marry
Solomon before she loves him.
Act Two, Scene One: 3:6-11
She imagines her wedding day if she chooses to marry Solomon in the future.
She imagines Solomon come to see her to propose to her in her home town. Her thoughts center around the pride, fame
and attention she will receive.
--------------The curtains close on Act One, Act One which takes place in the countryside. In a real theater, the audience would
probably take an intermission while the cast works at getting the stage ready for the next series of scenes. When the
audience comes back and the curtains finally open, they see Solomon and his traveling party as they reach the outskirts of
Jerusalem. The backdrop might show a hint of the wilderness, or uninhabited area, to the left of the stage. Then in the
center, painted pictures of houses might suggest the town. Finally, at the right side of the stage, Solomon's palace might
be suggested. The people of Jerusalem line the street to watch this exciting parade. In this scene, only the citizens of
Jerusalem speak as they exclaim over the sight of Solomon and the Shulammite.
The Man's Search for True Love
When King Solomon went to the country to inspect the land he leased to the farmers, he saw a beautiful vineyard keeper.
He thought, “She has the most beautiful body I've ever seen! Surely, she is the answer to all my problems!” So he invited
her to join his harem and brought her to his camp.
Once there, the Shulammite realized she would have to make a decision about whether or not to marry Solomon. She also
recognized that the choice she made would be a lifelong commitment. Yearning for true love as all young girls do, she
begged the maidens to not force Solomon upon her before she learned to love him.
Then she told Solomon she was the rose of Sharon, the lily of the valleys—she could be particular about whom she
married. Solomon agreed and said she was a lily among thorns. Then Solomon gave the Shulammite time to think. But
rather than falling in love with Solomon, a dream disturbed her sleep. Once again she made the daughters of Jerusalem
promise not to force her to marry King Solomon before she learned to love him. Now it is the next day and Solomon brings
her back to his palace in Jerusalem where he can woo her in earnest.
Song of Sol. 3:6-11: “What is this
coming up from the wilderness like
columns of smoke, perfumed with
myrrh and frankincense, with all
scented powders of the merchant?
Behold, it is the traveling couch of
Solomon; sixty mighty men around
it, of the mighty men of Israel. All
of them are wielders of the sword,
expert in war; each man has his
sword at his side, guarding against
the terrors of the night. King
Solomon has made for himself a
sedan chair from the timber of
Lebanon. He made its posts of
silver, its back of gold and its seat
of purple fabric, with its interior
lovingly fitted out by the daughters
Solomon Takes Her Home to Jerusalem
After finishing the inspection of his vineyards, Solomon gathers
his party together and starts back to his palace in Jerusalem. As
he nears the city, the people line the road in front of their houses
to see this magnificent parade. They excitedly ask, “Who is this
coming up from the wilderness?” Once they recognize Solomon,
they call to their daughters, “Hurry! Come see the young vineyard
keeper who has stolen the King's heart!” The description of King
Solomon's traveling party presents a very realistic picture of the
traveling style of royalty. The villagers and maidens swoon over
the King's splendor. What wealth! What elegance! What luxury
awaits the lucky bride! They would seize the chance to marry
Solomon and to share his riches and prestige. Why, then, does
the Shulammite hesitate and not wear her wedding crown?
of Jerusalem. Go forth, O daughters
of Zion, and gaze on King Solomon
with the crown with which his
mother crowned him on the day of
his wedding, and on the day of his
gladness of heart.”
Act Two, Scene Two: 4:1-7
As Solomon and his traveling party go into the palace and off stage, the curtains close. When the curtains open, the
audience looks into a room somewhere in the palace. Given Solomon's love of gold, no doubt, this room is elaborately
decorated in luxury. Now Solomon has the young Shulammite maiden in his palace away from her home and family. It will
be easier for him to charm her when the luxuries of his palace surround her.
Song of Sol. 4:1-5: “How beautiful
you are, my darling, how beautiful
you are! Your eyes are like doves
behind your veils; your hair is like a
flock of goats that have descended
from Mount Gilead. Your teeth are
like a flock of newly shorn ewes
which have come up from their
washing, all of which bear twins,
and not one among them has lost
her young. Your lips are like a
scarlet thread, and your mouth is
lovely. Your temples are like a slice
of pomegranate behind your veil.
Your neck is like the tower of David
built with rows of stones, on which
are hung a thousand shields, all the
round shields of the mighty men.
Your two breasts are like two
fawns, twins of a gazelle, which
feed among the lilies.“
Solomon's Second Proposal: Time is Noon - 3PM
Song of Sol. 4:6: “Until the cool of
the day when the shadows flee
away, I will go my way to the
mountain of myrrh and to the hill
of frankincense.”
Since the Shulammite doesn't want to rush into marriage, she
wisely refuses to allow Solomon to pressure her into making a
quick decision that will affect the rest of her life. Then the
Shulammite tells Solomon what every girl should say after such a
sensuous proposal. Give me time alone think! The Jews enjoyed
their gardens as special places to meditate.
Admires Her Great Beauty
In the presence of all his splendor, Solomon wastes no time
before reminding the Shulammite how beautiful she is to him.
Focusing only on body parts, Solomon tells the Shulammite she
possesses everything necessary to make a good wife—the perfect
body
Song of Sol. 4:7: “You are
altogether beautiful, my darling,
and there is no blemish in you.”
Praises Her Flawless Beauty
Solomon tells the Shulammite, “You can think about it all you
want, but I won't change my mind.” Why? “Because you are
physically perfect! There's not even one blemish in you!” Thus,
Solomon searches for love by trying to find the perfect feminine
body. With Solomon's flattery ringing in her ears, the young
Shulammite goes to the garden to think.
Act Two, Scene Three: 4:8-5:1
The curtains close on the palace scene and open on a garden scene. The Shulammite walks there among herb bushes and
fruit trees. She is obviously deep in thought as she remembers the Shepherd's proposal.
Shepherd to
Shulammite
Song of Sol. 4:8: “Come with me
from Lebanon, my bride, may you
come with me from Lebanon.
Journey down from the summit of
Amana, from the summit of Senir
and Hermon, from the dens of
lions, from the mountains of
leopards.”
The Shepherd's Second Proposal
Enjoys Her Company
“Bride” means “a bride (as if perfect), hence a son's wife:—bride,
daughter-in-law, spouse” (Strong, p. 55). “Bride” comes from a
word that means “to complete:—make perfect.” While Solomon
proposes to the maiden as “my darling,” which refers to “a
female associate” and shows his shallow view of her, the
Shepherd proposes to her as “my bride.” Wherever life leads him,
the Shepherd wants the Shulammite to go with him.
He begs her to come down from the summit of Amana, Senir, and
Hermon and the dens of lions and leopards. These inaccessible
places symbolize the obstacles that separate the two lovers.
Song of Sol. 4:9: “You have made
my heart beat faster, my sister, my
bride; you have made my heart
beat faster with a single glance of
your eyes . . . ”
Treasures the Glance of Her Eyes
Song of Sol. 4:9: “ . . . You have
made my heart beat faster with a
single glance of your eyes, with a
single strand of your necklace.”
Notices Her Appearance
Song of Sol. 4:10-11: “How
beautiful is your love, my sister, my
bride! How much better is your
love than wine, and the fragrance
of your oils than all kinds of spices!
Your lips, my bride, drip honey;
honey and milk are under your
tongue, and the fragrance of your
garments is like the fragrance of
Lebanon.”
Values Her Love
Here the shepherd calls her “sister” indicating a common heritage
and a fellowship built on a possible longstanding friendship,
perhaps for several years. Each time the Shepherd sees love and
approval shining in the Shulammite's eyes, his heart beats faster
than ever. She excites him! She captivates him! He hopelessly
loves her! A woman reveals many thoughts with her eyes that
may never cross her lips. For example, a woman's eyes convey
love, admiration, contentment, and acceptance or boredom,
contempt, disgust, and hatred. The way a woman looks at a man
tells him about her feelings toward him.
In addition to the glance of her eyes, a single strand of the
Shulammite's necklace also captivates the Shepherd.
Solomon said, “How beautiful is your body, my darling!” But the
Shepherd said, “How beautiful is your love, my sister, my bride!”
From her lips come “honey” - sweet comforting support and
admiration, and “milk”- life-sustaining encouragement and
confidence in his ability to care for her. It is significant that while
Solomon focuses on body parts, the shepherd focuses on love.
Solomon focuses on the colour of her lipstick, the shepherd
focuses on what comes our of her lips.
Shulammite to
herself
Song of Sol. 4:12: “A garden locked
is my sister, my bride, a rockgarden locked, a spring sealed up.”
Guards Her Sexual Purity
Song of Sol. 4:13-14: “Your shoots
are an orchard [park or paradise—
NASV footnote] of pomegranates
with choice fruits, henna with nard
plants, nard and saffron, calainus
and cinnamon, with all the trees of
frankincense, myrrh and aloes,
along with all the finest spices.”
Make a good mother, He a good father
Song of Sol. 4:15: “You are a garden
spring, a well of fresh water, and
streams flowing from Lebanon.”
His Source of Life
Song of Sol. 4:16: “Awake, O north
wind, and come, wind of the south;
make my garden breathe out
fragrance, let its spices be wafted
abroad. May my beloved come into
his garden and eat its choice
fruits!”
The Shulammite's Promise
The self-respecting rose of Sharon locks her sexual garden to save
her refreshing waters for only her husband. Earlier the
Shulammite said that she looks forward to sexual love so there is
nothing wrong with her desires. However, she controls her
desires and her life. Cf. Prov. 5:15-18
The Jews often referred to their children as “plants” or “shoots.”
Cf Ps. 128:3. By referring to their children as different plants, the
Shepherd recognizes the uniqueness of each child and the
individual care required.
In addition to using springs and wells to refer to sexual favors, the
Jews also used water to symbolize a life-sustaining quality. Jer.
2:13; John 7:37-38. The shepherd realized there is much more to
marriage than sex. He knows that after marriage he will come to
her to drink from her refreshing waters and be satisfied, in a nonsexual dimension as well. The Shepherd's beautiful proposal of
marriage speaks to the deepest longings of every feminine
woman—her desire to be needed and appreciated for her
womanly qualities.
With such words of love and need stirring within her bosom, the
Shulammite makes an important promise to herself to embrace
femininity. Two men love the Shulammite, but for different
reasons. One loves her body; the other loves her person. The
Shulammite makes this promise to herself even though she
doesn't yet know whom she will choose—Solomon or the
Shepherd. She says, “Let me get married, and let the man I marry
be glad he married me! Let him eat the choice fruits I grow and
create through loving him, caring for the children, and overseeing
the home. Let him be so happy, he's beside himself!” A girl with
feminine abilities need not hide her head in shame. Instead, she
should boldly call to the north and south winds to advertise her
purity of body and mind and her desire to function as a complete
woman.
God
Song of Sol. 5:1: “I have come into
my garden, my sister, my bride; I
have gathered my myrrh along with
my balsam. I have eaten my
honeycomb and my honey; I have
drunk my wine and my milk . . . ”
To Succeed in Marriage
Song of Sol. 5:1: “ . . . Eat, friends,
Drink and imbibe deeply, O lovers.”
To Please God
The Shulammite realizes she holds the power to satisfy all of the
Shepherd's desires for a wife. In her mind, she visualizes marriage
with him. She hears him tell her how satisfied he is. Indeed, more
than satisfied! Happy beyond measure! Not only will she be like a
refreshing garden to him, but she will stimulate and please him as
the two most precious perfumes in the land, myrrh and balsam,
give pleasure.
God wants His people to be happy in their marriages. So God tells
the Shulammite and the Shepherd, “Get married and get drunk
on married love!” In spite of God giving His blessing, the
Shulammite has not yet accepted the Shepherd as her husbandto-be. She still lives in Solomon's palace, and she still wrestles
with her confusion about whom to marry.
Act Two, Scene Four: 5:2-7 She dreams she married Solomon, and the shepherd shows up to
see her.
The dream is told to the maidens who listen intensely.
--------------The curtains close on the Shulammite in the garden. After her stroll in the garden to meditate, she made her way back to
the palace and to bed. But sleep comes fitfully as her subconscious agonizes over whom to marry. As the curtains open,
she is in bed asleep. Earlier she was asleep in Solomon's tent, this time she is in his palace. Surely, her room is luxurious
and ornate with comforts she's never imagined before. This time her dream takes a different form from her first dream
and torments her in a new way. Before, she was still in the country close to the Shepherd. When she dreamed about him,
she felt she could go to him whenever she wanted. Now she is in the city in Solomon's palace while the Shepherd still lives
in the country. As a result, she can't go to him as easily as before. Her new dream reflects her uneasiness.
Shepherd to
Shulammite in
dream
Shulammite to
Shepherd
Song of Sol. 5:2: “I was asleep, but
my heart was awake. A voice! My
beloved was knocking: `Open to
me, my sister, my darling, my dove,
my perfect one! For my head is
drenched with dew, my locks with
the damp of the night.' ”
Dream #2: Hears the Shepherd's Voice
Song of Sol. 5:3: “I have taken off
my dress, how can I put it on again?
I have washed my feet, how can I
dirty them again?”
The Shulammite snubs the common shepherd, having made her
choice to marry King Solomon by using a feeble excuse. (Luke
11:5-8). Solomon has proposed, so why should she get excited
because the Shepherd can't live without her? Does he want her
to give up the glamour of the palace and say, “Yes,” to him?
In her previous dream the Shulammite had gone to bed perhaps
thinking she might marry Solomon, but her heart went out to find
the Shepherd. In this dream, the Shulammite imagines she has
either married Solomon or formally accepted the marriage
proposal, but the Shepherd’s love still haunts her. Even in her
dream, she imagines the Shepherd calling her by a long list of
intimate affectionate names that demonstrates how he has
touched her heart with his true affection and respect. Remember,
this is how the girl dreams the guy is talking to her! Women will
hear what they want regardless of what the guy says. He probably
actually said, "hey baby" and she heard, "my darling, my dove".
Love is blind. People hear what they want to hear. In spite of any
shortfalls in fancy rhyming couplets compared to Solomon, she
girl correctly read the true love of the shepherd boy.
Song of Sol. 5:4: “My beloved
extended his hand through the
opening, and my feelings were
aroused for him.”
Sees the Shepherd's Hand
Song of Sol. 5:5: “I arose to open to
my beloved; and my hands dripped
with myrrh, and my fingers with
liquid myrrh, on the handles of the
bolt.”
Opens to the Shepherd
Song of Sol. 5:6: “I opened to my
beloved, but my beloved had
turned away and had gone! My
heart went out to him as he spoke.
I searched for him, but I did not
find him; I called him, but he did
not answer me.”
The Shepherd Leaves
Song of Sol. 5:7: “The watchmen
who make the rounds in the city
found me, they struck me and
wounded me; the guardsmen of
the walls took away my shawl from
me.”
The Watchmen Stop Her
Shulammite to
herself
After rejecting the Shepherd, the Shulammite dreams that only
his hand reaches in to her, and suddenly all the intense feelings of
affection flood back to her. She doesn't need to see his face to
know how she feels—just the sight of his hand awakens her love
for him. She thought she could forget the Shepherd in the palace,
but she realizes she cannot.
Now that she knows for sure what her feelings are, the
Shulammite jumps up and eagerly runs to let the Shepherd in.
Thus, the Shulammite reaches the turning point of her affections,
but she still has problems as we will see.
By the time the Shulammite decides to open the door, the
Shepherd is gone. She lives in the city now; he lives in the
country. Her heart aching, she searches and calls. But her true
love is nowhere to be found.
In her previous dream, the watchmen helped her find the
Shepherd. She was single and uncommitted and all was well. Now
the situation is different. Once the Shulammite marries Solomon,
she can never go back to the Shepherd and his way of life. Her
running after the shepherd in this dream is considered adultery
by the guards! Adultery was a capital offence in the Old
Testament, the guards only beat her and strip her, sending her
home in naked shame.
When the Shulammite wakes up, she now realizes she wants the
Shepherd. Thus, the Shulammite finally realizes Solomon is not
the one for her in spite of his great wealth and prestige. So she
turns to the Shepherd who values her as someone to work
alongside him to subdue the earth, to fill it with people, and to
glorify God. Even in view of his poverty, he offers her more than
Solomon ever could. To Solomon she is just a body—a toy, but to
the Shepherd she is a valuable person. But the Shulammite is still
in Solomon's palace in Jerusalem and the Shepherd is still in the
country. What can she do now that she has made up her mind?
Chapter 11
The Emptiness of Sensuous Love
After a night of tossing and turning and dreaming, the Shulammite realizes she can't sell true love with the Shepherd for all
of Solomon's money and prestige. However, her problems aren't over. She must let the Shepherd know she wants to
marry him. And she must also tell Solomon she cannot marry him. It won't be an easy day for the vineyard keeper.
Act Three, Scene One: 5:8-6:3
The curtains close on the night scene of the second day with the Shulammite dreaming. When the curtains open, the
audience still sees the Shulammite's room, only now it is the morning of the third day. Perhaps the sun streams in through
the windows. The maidens are busy preparing her to meet with Solomon. But the Shulammite has more urgent matters on
her mind than Solomon. Thus, she tells the maidens about the most important decision of her life:
Song of Sol. 5:8: “I adjure you, O
daughters of Jerusalem, if you find
my beloved, as to what you will tell
him: for I am lovesick.”
The Shulammite's Choice
Song of Sol. 5:9: “What kind of
beloved is your beloved, O most
beautiful among women? What
kind of beloved is your beloved,
thus you adjure us?”
Her Beloved
Shulammite to
maidens
Maidens to
Shulammite
The Shulammite tells the maidens clearly that she no longer
wants the attentions of the King. She is lovesick for the Shepherd,
the one she wants to marry with all her heart. Tell him, she
pleads, that she is in anguish with love for him and for him to
please come get her.
The maidens cannot believe what they hear. So they ask the
Shulammite what kind of man is her beloved to cause her to give
up Solomon. Surely, no man deserves such a sacrifice! What kind
of woman yearns for a shepherd over a king? A silly one, no
doubt! They view the Shulammite with the same disdain that
popular girls regard a girl who turns down a date with the captain
of the football team or the president of the student council to
date an obscure, poor boy. In the same way, girls of loose morals
and low ideals often ridicule other girls who save themselves for
their husbands. Yet girls with high standards place more value on
the happiness of their whole lives than on the few passing
pleasures of the courting years.
Song of Sol. 5:10: “My beloved is
dazzling and ruddy, outstanding
among ten thousand.”
Outstanding Among Ten Thousand
Song of Sol. 5:11-15: “His hand
[head—KJV, ASV, NIV] is like gold,
pure gold; his locks are like clusters
of dates, and black as a raven. His
eyes are like doves, beside streams
of water, bathed in milk, and
reposed in their setting. His cheeks
are like a bed of balsam, banks of
sweet-scented herbs; his lips are
lilies, dripping with liquid myrrh.
His hands are rods of gold set with
beryl; his abdomen is carved ivory
inlaid with sapphires. His legs are
pillars of alabaster set on pedestals
of pure gold; his appearance is like
Lebanon, choice as the cedars.”
Impressive Appearance
Song of Sol. 5:16: “His mouth is full
of sweetness. And he is wholly
desirable . . . ”
Wholly Desirable
Song of Sol. 5:16: “ . . . This is my
beloved and this my friend, O
daughters of Jerusalem.”
Her Beloved and Her Friend.
Song of Sol. 6:1: “Where has your
beloved gone, O most beautiful
among women? Where has your
beloved turned, that we may seek
him with you?”
The Marriage Preparations Begin
Shulammite to
Maidens
Maidens to
Shulammite
Ignoring their taunting, the Shulammite answers the maidens
with an impressive description of the Shepherd that provides
universal application for every husband. She describes a woman's
attitude when true love fills her heart. Therefore, if a woman
cannot feel this same way about the man she wants to marry, she
should carefully ponder if she really loves him. The Shulammite
esteems the Shepherd as the greatest man that ever lived!
“Why,” she says, “you can line up ten thousand of the best men,
and none of them can compete with him! You can pick him out in
an instant! He's the most perfect man who ever lived!”
While this poetic description easily fits a body builder, it also
portrays a ninety-six pound weakling who possesses an important
quality—respect for hard work. When a man uses his body to
provide for his wife and to protect her from harm, he makes her
rich. Her wealth doesn't depend on the size of his paycheck or his
muscles, but on his ability and desire to work. The Shepherd
savors honest labor.
The Shulammite tells the maidens that the Shepherd's mouth is
full of sweetness, indicating he spoke kindly to her.
For a marriage to survive the bad times as well as the good, the
lovers must also be true friends.
Basically, the Shulammite started this section by asking the
maidens to find the Shepherd for her. She asked them to do this
rather than doing it herself because during the espousal of a
Jewish maiden and young man, the couple avoided seeing each
other. All communication took place through friends of the bride
and the bridegroom who made all the wedding preparations.
(Smith, Dictionary of the Bible, pp. 382-383.) Thus, the
Shulammite implores the maidens to find the Shepherd and tell
him she is ready to marry him. After first doubting her sanity and
then listening to a beautiful description of her beloved, they
eagerly want to befriend the Shulammite and to find the
Shepherd for her.
Song of Sol. 6:2: “My beloved has
gone down to his garden, to the
beds of balsam, to pasture his flock
in the gardens and gather lilies.”
The Shepherd's Work
Song of Sol. 6:3: “I am my beloved's
and my beloved is mine, he who
pastures his flock among the lilies.”
Belong to Each Other
Shulammite to
Maidens
The Shulammite knows exactly where to find her beloved. As a
responsible person, he is surely taking care of his flocks. A wise
girl looks for this same characteristic in her future husband. If he
works steadily as a dependable worker, he probably won't
require her to forsake her feminine role to help him earn a living.
On the other hand, if he does as little as possible, she may end up
supporting him.
The Shulammite and the Shepherd share kindred hearts, minds,
and purposes—they belong together. A bond of mutual love and
respect surrounds them so that no one else can intrude. True love
offers a man and woman the highest form of happiness
throughout their life together
Act Three, Scene Two, Part One: 6:4-7:10
The curtains close on the bedroom scene where the maidens prepared the Shulammite to meet Solomon. Then the
Shulammite sent the maidens away to bring the Shepherd back to marry her. When the curtains open, it is still early
morning. The meeting with Solomon probably takes place in a very large room. This is assumed because Solomon
introduces her to all of his one hundred and forty wives and the maidens without number. According to Solomon's style, it
is surely an impressive room. Thus, the audience sees a beautifully arrayed Shulammite presented to the King with all of
his richly-clothed wives and maidens sitting around him. Visualizing the splendor of the room and the people in it presents
a picture of tremendous peer pressure on the young Shulammite to give in to Solomon's proposal. This climax increases
the dramatic tension of this true story as the audience watches to see how the Shulammite deals with the king.
The night before, Solomon gave the Shulammite time to think while she strolled in the garden. While there she
remembered the Shepherd's proposal and how it differed from Solomon's. That night she fretted over a dream about life
without the Shepherd. Reaching the turning point in her affections, early the next morning she sent the maidens to find
the Shepherd and to tell him she wanted to marry him.
Later that same morning Solomon requests that the Shulammite come to him. Whether or not he knows she has already
sent for the Shepherd, Solomon tries a third time to persuade her to marry him. He also wants her to meet all of his wives,
concubines, and maidens without number. More than anything, he wants to persuade the Shulammite maiden to enter his
harem. He boldly describes her with flattering and erotic terms of passion—the best proposal sensuous love can ever
make. With all his might, he attempts to seduce her.
Song of Sol. 6:4: “You are as
beautiful as Tirzah, my darling, as
lovely as Jerusalem, as awesome as
an army with banners.”
Solomon's Third Proposal
As Beautiful as Tirzah
This evidences that she lives near Tizrah, which is only 30 km
south of Shunan.
=========
Solomon to
Shulammite
In spite of all of his wealth, prestige, and glory, Solomon
illustrates perfectly how to fail in love and marriage. Sensuous
love thrives on the external and superficial, but lacks depth to
sustain it over a long period of time. As always, Solomon focuses
on her body and dress instead of her character and personality.
Tirzah and Jerusalem, two of the royal cities, attracted crowds of
people just as beautiful cities today appeal to tourists. Solomon
knows the people will make special trips to view his latest wife
who is as awesome as an army with banners. And just as people
stop to watch an army parade by with flying flags, the people will
stop to gaze upon the Shulammite when Solomon leads her
around the city. Solomon wants to marry the Shulammite so he
can display her as a trophy that will make everyone jealous of
him.
Queens to
Shulammite
Song of Sol. 6:5: “Turn your eyes
away from me, for they have
confused me . . . ”
Her Eyes Confuse Solomon
Song of Sol. 6:5-7: “ . . . Your hair is
like a flock of goats that have
descended from Gilead. Your teeth
are like a flock of ewes which have
come up from their washing, all of
which bear twins, and not one
among them has lost her young.
Your temples are like a slice of a
pomegranate behind your veil.”
Exceedingly Beautiful
Song of Sol. 6:8-9: “There are sixty
queens and eighty concubines, and
maidens without number; but my
dove, my perfect one, is unique:
she is her mother's only daughter;
she is the pure child of the one who
bore her.”
Only Sixty Wives
Song of Sol. 6:9-10: “ . . . The
maidens saw her and called her
blessed, the queens and the
concubines also, and they praised
her, saying, `Who is this that grows
like the dawn, as beautiful as the
full moon, as pure as the sun, as
awesome as an army with
banners?' ”
The Queens' Praise
The Shulammite's eyes dishearten Solomon as he begins his
flattering plea, for he no longer sees the look of eager trust
shining in her eyes. Before the Shulammite completely
committed herself to the Shepherd, the King's flattery charmed
her. Now at last, she is immune to Solomon's smooth, polished
words. However, since Solomon usually sees women swooning
before his graceful speech, the Shulammite's lack of interest
confuses and scares him. So he asks her to turn her eyes from
him. He doesn't want to forget his lines before he can finish his
prepared proposal.
Solomon continues his description after the Shulammite turns her
eyes away. No ordinary beauty, her features appear perfect in
every way. Oh, she is the most beautiful woman Solomon has
ever seen!
But something seems wrong! Didn't Solomon describe her this
same sensuous way when he first brought her to his palace (Song
of Sol. 4:1-5)? He speaks as if he knows the words by heart. Can
this be just a line that he perfected on other women?
What a line Solomon feeds the Shulammite! All his other wives
failed to satisfy him for long, but he promises the Shulammite, “It
will be different with you!” How many times has he used this
same line? Probably as many times as he used the one to
describe her beauty—sixty queens plus eighty concubines equal
one hundred and forty wives plus maidens without number! Can
the Shulammite believe him? Dare any woman believe any man
who tells her, “It'll be different with you”?
We cannot help but wonder how Solomon’s other wives really
felt as they stood by and heard him cast them aside and proclaim
the Shulammite’s his favourite and most beautiful future wife!
How they must have felt hurt, deceived and worthless. It seems
that while the Shulammite was looking for love, they were
looking for money. Over 800 more woman would likely hear this
same line after the Shulammite. But it appears that Solomon's
current 140 wives were as clueless as the 800 who came after the
Shulammite, for instead of being insulted by Solomon’s praise of
the Shulammite, they immediately join in agreeing with him,
trying to help Solomon seduce her.
Song of Sol. 6:11-12: “I went down
to the orchard of nut trees to see
the blossoms of the valley, to see
whether the vine had budded or
the pomegranate had bloomed.
Before I was aware, my soul set me
over the chariots of my noble
people.”
Met in the Vineyards
Song of Sol. 6:13: “Come back,
come back, O Shulammite; come
back, come back, that we may gaze
at you! . . . ”
Beg Her to Stay
Song of Sol. 6:13: “ . . . Why should
you gaze at the Shulammite, as at
the dance of the two companies?”
Want Only to Look at Her
Song of Sol. 7:1-5: “How beautiful
are your feet in sandals, O prince's
daughter! The curves of your hips
are like jewels, the work of the
hands of an artist. Your navel is like
a round goblet which never lacks
mixed wine; your belly is like a
heap of wheat fenced about with
lilies. Your two breasts are like two
fawns, twins of a gazelle. Your neck
is like a tower of ivory, your eyes
like the pools in Heshbon by the
gate of Bath-rabbim; your nose is
like the tower of Lebanon, which
faces toward Damascus. Your head
crowns you like Carmel, and the
flowing locks of your head are like
purple threads; the king is
The Queens' Praise
In praising her, Solomon's wives ask, “Who is this? Why, the more
we look at her, the more beautiful she becomes! Tell us where
you met her?” Solomon tells the queens and concubines he met
the Shulammite when he went to inspect his orchards. It was love
at first sight! Although he felt no emotional attraction for the girl,
her beautiful body made Solomon's heart beat faster than the
chariots at the races.
Solomon to to
Wives
Queens to
Shulammite
Shulammite to
Queens
Queens to
Shulammite
When a woman is emotionally involved with a man, the playboy
antics and sensuous flattery of other men alienate her. For the
first time, the Shulammite understands Solomon's intentions, and
she doesn't want to hear any more. Disgusted, she turns to leave
the room.
Solomon, his queens, and concubines can't understand why their
flattery fails to impress the Shulammite. The plea of Solomon's
wives repulses the Shulammite even more. Surrounded by
Solomon's wealth and his glamorous wives, she is the only
woman in the room who sees through Solomon's desires. The
Shulammite's insight gives her victory over powerful peer
pressure as she tauntingly throws their sensuousness back at the
queens and the concubines. Almost mocking them, she asks if
they only want her to amuse them with her bodily movements? Is
she just a toy for them? Is her physical beauty all they care
about?
Solomon's wives answer with a resounding “YES! What's wrong
with that?” To prove their point, the queens and concubines
describe her, showing how perfect she is to dance for them. In
the same shallowness of Solomon, the Queens focus on body
parts and admire her hips, navel, belly, hands, breasts, neck, eyes,
and nose. They can hardly wait to watch her perform in an
Oriental seductive dance! “Yes!” they want to watch as the
Shulammite amuses them.
captivated by your tresses.”
Solomon to
Shulammite
Shulammite to
Solomon
Song of Sol. 7:6-7: “How beautiful
and how delightful you are, my
love, with all your charms! Your
stature is like a palm tree, and your
breasts are like its clusters.”
Solomon's Fourth Proposal
Song of Sol. 7:8-9a: “I said, `I will
climb the palm tree, I will take hold
of its fruit stalks.' Oh, may your
breasts be like clusters of the vine,
and the fragrance of your breath
like apples, and your mouth like the
best wine! . . . ”
Only Wants Sex
Her Delightful Charms: (boobs)
After such a tantalizing description of the Shulammite and
visualizing her dancing provocatively before him, Solomon tells
the young maiden exactly what he wants in the most graphic
sexual manner: To take her to bed!
Solomon's expression “I will climb the palm tree, I will take hold
of its fruit stalks” refers to the Oriental method of fertilizing palm
trees. Since the male and female flowers were born on separate
trees, someone had to climb the female trees and tie some of the
pollen-bearing male flowers among their blossoms. (Joseph P.
Dillow, Solomon on Sex [Nashville: Thomas Nelson Publishers,
1977], p. 136.) Thus, Solomon very graphically says, “I told myself,
`I've just got to go to bed with you!' ” As playboys today care only
about getting well-developed bosoms and bodies into bed, so
does Solomon.
Song of Sol. 7:9b: “ . . . It goes down The Shulammite Says, “No”
smoothly [sweetly—KJV] for my
The New American Standard translators broke verse nine into
beloved, flowing gently through the
two speeches. Throughout the book, only the Shulammite uses
lips of those who fall asleep.”
the expression “my beloved” and then only in reference to the
shepherd. She agrees that sex will be great for the one she loves
(after marriage), but she doesn’t love Solomon! What a blow to
Solomon's ego! Out of one hundred and forty-one women, only
this common vineyard keeper dares to tell him she can't stand
the thought of sexual intimacy with him. One theme in the SOS, is
that the most important sexual organ is the brain and that if a
person takes care of the mind, the body will take care of itself and
enjoy fantastic pleasure. "I adjure you, O daughters of Jerusalem,
by the gazelles or by the hinds of the field, that you will not
arouse or awaken my love until she pleases." Later in the book
(Sol. 8:2) it appears her mother taught her this principle--that
even animals develop an emotional bond before mating--and this
principle is what is protecting her from Solomon. Solomon is not
even doing what the animals do, developing an emotional bond
before mating with his women--he just sees a body and says, "I've
got to have it!"
Song of Sol. 7:10: “I am my
beloved's, and his desire is for me.”
Belongs to the Shepherd
She categorically rejects the polygamy of Solomon and tells
Solomon she belongs to the Shepherd and he belongs to her. She
opts for the “one man - one woman” type of marriage that God
approved in Eden. She states flatly that no other man can enjoy
her sexual charms. Her garden is locked until the Shepherd opens
it in marriage, for she knows the Shepherd longs for her as a
person—not just as a body. One of the purposes of marriage is to
free oneself of fornication. 1 Cor 7:3-4 teaches mutual “sex on
demand”. In other words, if either husband or wife, desires to
have sex, the other is not permitted to refuse. In God’s wisdom,
such an arrangement will eliminate fornication and adultery
within marriage. Thus, the Shulammite and the Shepherd gladly
recognize their obligations to satisfy each other's sexual desires
and needs. In marriage, the Shulammite's body will no longer
belong to her, but to the Shepherd. In the same way, his body will
belong to her. She pledges to fulfill this duty cheerfully and with
warmth. Likewise, she accepts his promise to gladly satisfy all of
her sexual needs. Three times, the Shulammite repeats this
commitment that she and the Shepherd made to each other
(Song of Sol. 2:16; 6:3; 7:10). This shows the importance of a
couple determining before marriage to always satisfy the other's
sexual needs.
Chapter 12
The Triumph of True Love
The day has barely begun, but already the Shulammite is impatient for the Shepherd to arrive. Very early that morning she
sent the maidens away to tell him she wants to marry him. But before he could come, King Solomon sent for her to
introduce her to all his wives and to propose to her again. This time she saw through his sensuous flattery—he didn't care
about her at all. He just wanted to make love to her body! She'd never been so repulsed by anything in her life! And
imagine his wives! They didn't care about her either even though they welcomed her into the harem with them. She
doesn't want to end up like them—sharing her husband with other women. But where can the Shepherd be? It seems like
hours since the maidens left. She needs him to rescue her from Solomon and his sensuous plot. She meant what she said
when she told Solomon, “I am my beloved's, and his desire is for me.” If only she could just see the Shepherd, she would
tell him how much she loves him.
Act Three, Scene Two, Part Two: 7:11-8:4
The previous scene continues with the Shulammite before King Solomon with all his wives and maidens without number
gathered around. Solomon had just proposed to the young vineyard keeper for the fourth time and told her how much he
desired her body. The Shulammite rejected Solomon in plain words as she told him she could not stand the thought of his
hands on her. The dramatic tension of this climax is high as the audience watches to see what happens next. At that
moment, the shepherd appears on the stage for the first time. Before, he was just a man of the Shulammite's thoughts
and dreams. The Shulammite turns from Solomon to face the Shepherd and perhaps runs across the stage to him. The
daughters of Jerusalem, who went to find the Shepherd, come on stage with him. Until now, the Shepherd and the
Shulammite spoke to each other only in her thoughts. From now on they speak directly to each other in much the same
way as any young couple pledges their love and devotion during their wedding.
Song of Sol. 7:11: “Come, my
beloved, let us go out into the
country, let us spend the night in
the villages.”
The Shepherd's Proposal Accepted
Song of Sol. 7:12: “Let us rise early
and go to the vineyards; let us see
whether the vine has budded and
its blossoms have opened, and
whether the pomegranates have
bloomed. There I will give you my
love.”
The Blessings of Feminine Love
In the midst of this ordeal with Solomon, the Shepherd walks in.
Perhaps he pastured his flocks nearby so he could keep an eye on
her in case she needed him. At any rate, the maidens found him,
and he has come. Thrilled to see him standing there, the
Shulammite calls out to him without shame, “Come, my beloved,
take me away from all this mockery! You're the one I want to
marry. Let us start the wedding procession right now. I don't want
to wait another minute before becoming your bride.”
Before they leave the palace and the daughters of Jerusalem for
the long walk home, the Shulammite wants the maidens to hear
why she knows her marriage to the Shepherd will be happy. She
wants them to learn about true love, something they can't learn
from Solomon or his wives. Notice her happiness revolves around
a walk together in a garden, not between the bed sheets.
Song of Sol. 7:13: “The mandrakes
have given forth fragrance; and
over our doors are all choice fruits,
both new and old, which I have
saved up for you, my beloved.”
The Blessings of Marriage: Children
Song of Sol. 8:1: “Oh that you were
like a brother to me who nursed at
my mother's breasts . . .”
The Blessings of an Upbringing of Love
Song of Sol. 8:1: “ . . . If I found you
outdoors, I would kiss you; no one
would despise me, either.”
The Blessings of Displaying Affection
Song of Sol. 8:2: “I would lead you
and bring you into the house of my
mother, who used to instruct me; I
would give you spiced wine to drink
from the juice of my
pomegranates.”
The Blessings of a Loving Mother
Song of Sol. 8:3: “Let his left hand
be under my head, and his right
hand embrace me.”
The Blessings of Sexual Love
Mandrakes appear to be the same as our common “May apple”
or “umbrella plant” that blooms in early spring beside trilliums
and Jack in the Pulpits. “Mandrake, from Heb., dud‘, meaning
"love plant", which Orientals believe ensures conception. All
interpreters hold Mandragora officinarum to be the plant
intended in Gen 30:14, and Sos 7:13.’ (New Advent, Catholic
encyclopedia) “mandrake, love-apple, as exciting sexual desire,
and favouring procreation” (Strong) Leah gives the fertilityinducing mandrakes In 30:14-16
The Shepherd could easily pass for one of her brothers. Because
sex represents a tiny fraction of actual married life, a brother and
sister growing up together is very close to what actual married
life is like. So if you want to know what marriage is like, take a
close look at your relationship with your siblings.
Another passage that proves this is not Solomon. No one would
despise her for kissing the king, but a lowly shepherd? She is
prepared to show her love outdoors. Husbands, on the other
hand, must navigate that narrow road of kissing their wives in
public and being accused of putting on a fake show and not
kissing their wives and being accused of not being romantic. Can’t
have it both ways ladies!
Ancient Jewish mothers trained their daughters how to please
their future husbands sexually as well as how to be a good home
maker. The Shulammite's mother set a good example for her
daughter and taught her how to make a man happy. A mother
should verbally instruct her daughter and not assume she
instinctively understands how to do everything right just from
watching her.
Because of her mother's teaching, the Shulammite longs for the
Shepherd's touch and embrace and to unite physically with him.
Oriental or Jewish people are well known for their natural
affection for one another. This partly stems from the older
women teaching the young women about the physical side of
love. Not influenced by Victorian morals, Oriental women aren't
afraid of loving their husband physically as Western women often
are.
Song of Sol. 8:4: “I want you to
swear, O daughters of Jerusalem,
do not [Why should you—NASV]
arouse or awaken my love, until
she [it—NASV footnote] pleases.”
The Theme: The Blessings of True Love
Finishing her intimate promises to the shepherd, she turns to the
maidens who overheard her conversation. She cannot resist
passionately warning them one more time. The theme of the
book changes somewhat as the Shulammite makes her final plea
for the case of true love to the maidens. Thus, after seeing what
nearly happened to her and how she almost fell for Solomon's
line, the Shulammite asks the maidens, “What good reason can
you possibly give for forcing love in your own lives? Can't you
learn from my experience with Solomon? Swear to me that you
will wait for true love in your own lives.” Notice the word “my” is
in italics meaning the translators added every time this theme
statement is made throughout the book. (Song 2:7; 3:5) Thus the
first two times the Shulammite expresses the universal principle,
she applies it to herself. This last time she applies it to the
maidens with a view to her own example.
Act Three, Scene Three: 8:5-7
The curtains close on scene two in the palace. The curtains open again to reveal the backdrop of vineyards dotting the
countryside that the play began with. Instead of Solomon's fancy tents in the foreground, stage props suggesting the
peasants' one-room mud-brick houses stand in a line beginning about mid stage and continuing off stage to the right. A
small group of humbly-dressed peasants gathers to watch the wedding party march by. Soon after the curtains open, the
Shulammite and the Shepherd, arm in arm, walk on stage from the left. Still dressed in her finery from meeting Solomon,
the Shulammite makes a beautiful bride. What irony that the clothes from Solomon prepare her to become another man's
bride! Perhaps according to custom, others joined the wedding party along the way. They would have hurried to put on
their wedding garments as required and run to catch up with the young lovers. Thus, a richly-dressed group of people
follows the couple.
Song of Sol. 8:5: “Who is this
coming up from the wilderness,
leaning on her beloved? . . .”
The Wedding Procession
Song of Sol. 8:5: “ . . . Beneath the
apple tree I awakened you; there
your mother was in labor with you,
there she was in labor and gave
you birth.”
Wrong: this is the girl talking, not the shepherd
Since wilderness refers to an uninhabited area, the wedding party
finally enters the Shepherd's village. The country people come
out of their homes to see who is getting married. They ask
themselves who the radiantly happy bride is, for the way she
leans on the Shepherd makes her love obvious. Not afraid for
others to see her deep affection for her beloved, the Shulammite
is consistently pictured as the giver of love. Several days earlier,
these same country folks probably witnessed Solomon and his
traveling party take the Shulammite to Jerusalem to marry the
King. Now she is marrying the Shepherd. What could have
happened to cause the vineyard keeper to give up the King? What
would make any woman give up wealth and prestige to marry a
poor shepherd? Whether or not they actually ask the Shepherd
what happened, they can hardly wait to find out.
Awoke Her Love
Before, the Shepherd spoke only through the thoughts of the
Shulammite; now he personally reveals the secret of how he won
the Shulammite's love when King Solomon couldn't. He awoke
her affections under the apple tree in her own backyard, when he
visited her home. “Awakened” is the same word used in the
theme of the book in SOS 2:7, 3:5, 8:4. There he spent time
talking with her, getting acquainted with her, understanding her,
and being considerate and kind to her. In this way, he took the
time to develop the emotional bond that cements a lasting
relationship and that awakens a woman's sexual desires for a
man. On the other hand, Solomon didn't spend time at all getting
to know the maiden. He just praised her physical beauty and tried
to get her in bed as soon as possible. Marriage would only legalize
his lecherous lust. Wise men today follow the Shepherd's secret
for winning a woman's love. Fact of feminine nature: a woman's
love must be awakened, and she will gladly endure all kinds of
hardships if she enjoys emotional bonding with her beloved.
Therefore, if a courting man or a married man wants his
sweetheart to love him more, he must spend time with her, go
places with her, talk to her, get to know her, and let her get to
know him better. Above all, he must show consideration for her
needs. A woman needs to feel deep in her heart that her
beloved's banner over her is love.
Song of Sol. 8.6: “Put me like a seal
over your heart, like a seal on your
arm. For love is as strong as death,
jealousy is as severe as Sheol; its
flashes are flashes of fire, the very
flame of the Lord.”
Steve: The shepherd was made jealous by the Shulammite.
Although they were in love, she did not say no outright to
Solomon, but considered, for a time, to be his wife. This deeply
hurt the shepherd and he asks her to promise to never make him
jealous again.
Committed Love is forever
This is the only place that God is mentioned in the book,
indicating that love and marriage primarily involve two, with God
always in the background as a silent witness. The Shepherd asks
for the seal of “till death do us part” indicating commitment.
Song of Sol. 8:7: “Many waters
cannot quench love, nor will rivers
overflow it . . . ”
Can't Destroy Love
Song of Sol. 8:7: “ . . . If a man were
to give all the riches of his house
for love, it would be utterly
despised.”
Can't Buy Love
True love lasts through the bad times as well as the good times,
through riches and poverty, through sickness and health, until
death do they part
Many a man buys a beautiful companion or a glamorous wife, but
none of them can buy true love. For after a man buys a woman's
love, her love becomes utterly despised. She cannot hide what
she loves the most—his money. Solomon, with all his wealth and
prestige and the many wives it bought, could not buy what the
Shulammite gave freely to the Shepherd.
Act Three, Scene Four: 8:8-14
The curtains close on the wedding procession since the Shepherd has brought the Shulammite back to his hometown.
When the curtains open again, the actual wedding festival is taking place. Since the homes were usually small, the
wedding activities usually took place in a garden, either at someone's home or on the outskirts of town. In Song of Sol.
8:13 the Shepherd says his marriage to the Shulammite took place in a garden. On stage, the audience probably still sees
the same backdrop of vineyards dotting the countryside. Only now it is evening and a dark drape with stars and a moon
covers the sky. Perhaps the sides of the stage are darkened with lamps giving light for the people in the center. The stage
props now suggest a well kept garden of fruit trees and herb plants. Some lamps may hang from the tree branches. Center
stage sits the Shulammite still dressed in all her wedding finery. The Shepherd is with her and now wears his wedding
garments which would probably include a silken girdle. Seated around them are the guests wearing their wedding clothes.
Leftover wine pots and serving pottery from an earlier banquet can probably be seen off to one side. After the Shepherd
told the wedding guests how he won the Shulammite's love over King Solomon, the guests turn their attention to the
radiant bride. They have an important question for her that cannot wait.
Song of Sol. 8:8: “We have a little
sister, and she has no breasts; what
shall we do for our sister on the
day when she is spoken for?”
Advice from the Bride at the Wedding
The great paradox is obvious to all at the wedding because
everyone knows that the bride dumped Solomon for the poor
shepherd, yet they can see she was very wise in her choice. Thus
they seek her advice. How can they prevent their pre-teen
daughters from making a disastrous mistake like the Shulammite
nearly made? Then the guests answer their own question to see if
the Shulammite agrees. After all, she made the choice between
sensuous lust and true love that every wife must make. They
value her opinion.
Song of Sol. 8:9: “If she is a wall, we If She Can Say, “No”
shall build on her a battlement of
If a girl is a “wall” with the self-control to say, “No,” to the
silver. But if she is a door, we shall
sensuous offers of her dates, then her parents will give her the
barricade her with planks of cedar.”
freedoms and set her high as a visible object of beauty for all to
see like ornamental battlement of silver on the top of a wall. But
if a girl is a door easily opened (promiscuous) then her parents
should board her up with rough cut planks of lumber, to both
hide her dishonour and protect her from herself. The wall girl, has
freedom, respect and beauty for all to see. The door girl, is
confined and restricted unworthy of silver only fit for common
rough cut lumber. Thus, the wedding guests ask the Shulammite
if this is the right way to protect their little sister—treat her one
way if she is a wall and another if she is a door.
Song of Sol. 8:10: “I was a wall, and
my breasts were like towers; then I
became in his eyes as one who
finds peace.”
She Could Say, “No”
The Shulammite’s breasts were well-developed and she was
definitely ready for love. A “tower,” not only refers to size and
shape, but also portrays a building designed primarily for
protection. This parallels the little sister who was also a wall. Her
breasts didn't have just a battlement of silver, they were
towers—they had strongly-fortified protection. This shows the
Shulammite viewed her breasts as an important part of her body
to protect. Moreover, the Bible clearly views a woman's breasts
as part of her virginity—to be saved for her husband in marriage.
This is seen in Ezek. 23:3 which says, “Their breasts [biological
term—Strong] were pressed, and there their virgin bosom [seat
of love—Strong] was handled.” So even if a man touches a
woman's breasts outside of marriage because they love each
other and plan to marry, it still violates her virginity.
Song of Sol. 8:11: “Solomon had a
vineyard at Baal-hamon; he
entrusted the vineyard to
caretakers; each one was to bring a
thousand shekels of silver for its
fruit.”
Solomon's Vineyards
The Shulammite goes on to explain her relationship to Solomon.
Solomon leased his vineyard at Ball-hamon, about halfway
between Jerusalem and Shunem, her home, to caretakers who
paid him a thousand shekels of silver as rent for farming his land.
While the caretakers farmed the land and harvested its fruit, the
land belonged to Solomon and he controlled it.
BAAL-HAMON (PLACE) [Heb baʿal hāmôn (‫])בַּ עַּל הָ מֹון‬. A city or
district mentioned in the Song of Songs (8:11). It was the location
of a plantation of Solomon’s that he granted to planters who
made it highly profitable. The name is not attested elsewhere in
the MT; it may correspond to the place Balamōn mentioned (in
Greek) in Jdt 8:3 (see BALAMON). Tell Belʿame (M.R. 177205) has
been suggested as the site (Gordis 1974; Pope Song of Songs
686), but this is more likely Ibleam (so LBHG 148). ABD
BALAMON (PLACE) [Gk Balamōn (Βαλαμων)]. One of two
settlements marking the location of a field in which Manasseh,
the husband of Judith, was buried (Jdt 8:3), the other location
identified being Dothan (Gk Dothaim). Although its precise
location remains unknown, the text of Judith makes it clear that
Balamon, like Dothan, was to be found approximately 8 miles
north of Samaria. This is the only reference to Balamon unless, as
Stummer (1947:7), Enslin (1972:110), and Moore (Judith AB, 44,
180) have conjectured, the word is a corruption of other place
names, such as Belmain (4:4) or Belbaim (7:3). Without
explanation, but (presumably) on the same basis, Reed (IDB
1:378) and others suggest that Balamon might be identified with
the villages of Bebai (15:4), Bileam (1 Chr 6:55—Eng 6:70), Ibleam
(Josh 17:11-12), and Abel-beth Maacah (2 Sam 20:14-15). ABD
Song of Sol. 8:11: “My very own
vineyard is at my disposal; the
thousand shekels are for you,
Solomon, and two hundred are for
those who take care of its fruit.”
Controlled Herself
Just as Solomon supervises his property, the Shulammite
oversees what belongs to her—her body. The Shulammite told
Solomon, the boy has no right to her property outside of
marriage.
Song of Sol. 8:13: “O you who sit in
the gardens, my companions are
listening for your voice—let me
hear it!”
The Wedding Ceremony: The Shepherd's Call
Song of Sol. 8:14: “Hurry, my
beloved, and be like a gazelle or a
young stag on the mountains of
spices.”
The Shulammite's Answer
It is time for the Shulammite and the Shepherd to consummate
their wedding vows. True to Jewish custom, the Shepherd speaks
to the Shulammite:
She is eager for love and the responsibilities of marriage. She
wants him to be like the magnificent male animals who lead the
females in the herd. All the way through the Song of Solomon,
the Shepherd pleads with the Shulammite to give her love to him
freely, for he values it above everything else. All the way through
the story, the Shulammite begs the Shepherd to be a man and
take care of her.
Conclusion: It must have been a real eye opener for Solomon to write this book that reveals the inner
thoughts of a woman he vainly tried to seduce. In fact the book may represent God’s rebuke of
Solomon’s polygamy. If the book was written shortly after the Shulammite rejected Solomon, the slap in
his face didn’t help because he went on to marry many hundreds more women. If the book was written
near the end of his life, it may have been a type of divine, “Let’s score your love life” and of course
Solomon failed. The Shulammite was a real person who became sort of a folk hero for the people in her
hometown because she rejected Solomon.