Song of Songs 3:6-5:1

The Shulamite’s Wilderness Temptation

As we have been looking thus far at Song of Songs, we have seen the importance of the covenant of marriage between one man and one woman. Last section, there was the final arrival of the Shulamite woman’s true beloved, as seen by the particular use of דודי (beloved), when either referring to him.

The sequence ended with longing for the season of darkness, wrath, and temptation amidst the harem to be over. Following her beloved’s arrival, naturally, she has a dream about him. Often we dream about that which we are most intimately acquainted with, or that which we love.

The section completed with her second adjuration, implementing a covenant oath formula yet leaving out the malediction, or the curse. Finally, Solomon’s grand entrance begins. As the shepherd came of his own power yet by humble means, just as our Good Shepherd comes to us, Solomon comes in all the pomp and prestige befitting a king. In fact, Solomon comes being carried by others. There is an immense difference between the characteristics of the two arrivals.

Truly, this is the Shulamite woman’s wilderness temptation as Solomon himself comes to her, in hopes of having her for himself, a character trait left over from King David.

[1] the arrival of temptation (3:6-11)

[2] the words of the tempter (4:1-6)

[3] the desire of the tempter (4:7-5:1)

[1] the arrival of temptation (3:6-11)

One important note on these verses is the question we have been answering throughout, namely, “who is talking?” To be quite honest, commentators are divided on who is speaking.

It certainly cannot be Solomon, nor the shepherd. Similarly, the language used does not imply the Shulamite is speaking either. Options include the city watch or the Daughters of Jerusalem. However, the uncertainty is not problematic.

[v. 6] The fact that Solomon’s entry comes from the wilderness, as opposed to the beloved’s leaping and bounding over the mountains, should already impress upon the reader, especially students of the Old Testament, that this is not good. The wilderness was a time of wandering and temptation for the nation of Israel.

As you perhaps remember back in Song 1:7, the Shulamite woman laments “Why will I be as one who wanders around…” or in the ESV, “for why should I be like one who veils herself.” When this section was looked at, the verb used for veil and wander are very similar.

It was argued that because the verb “to veil” typically has the object “veil” associated with it that the term “to wander” fits better in the overall context (KJV, “why should I be as one that turneth aside,” and LSB, “For why should I be like one who veils herself.”)

In light of this wandering idea, it would make sense that the portrayal of Solomon coming from the wilderness, which represents to the people of Israel a place of temptation, that this interaction is not the blessed story of two lovers speaking to one another. Even Jesus Himself was led out to the wilderness to be tempted. Wandering was not met with hope but uncertainty and turmoil.

Aside from that, even Solomon’s entrance has elements of judgment associated with it. Comparing his coming to “columns of smoke” is a reference to judgment on the day of the Lord as in Joel 2:30 ““And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke.” The questioning by the speaker is not so much a question of “who could this possibily be?” Rather, a poetic expression of the grandeur of Solomon’s entrance.

In fact, the Book of Kings gives us an insight into this splendor of Solomon. 1 Kings 10:4–5 “And when the queen of Sheba had seen all the wisdom of Solomon, the house that he had built, the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his cupbearers, and his burnt offerings that he offered at the house of the Lord, there was no more breath in her.”

Even more telling are the perfumes and smells associated with Solomon. As you remember, Solomon attracted many due to his wisdom and collected a variety of literature, goods, and other things. 1 Kings 10:15 “besides that which came from the explorers and from the business of the merchants, and from all the kings of the west and from the governors of the land.” The myrrh and frankincense were the items included in these fragrant powders.

[v. 7] Solomon’s portable bed chamber is brought to the complex. We are given a number of 60 mighty men. These were strong warriors for the king, like the king’s guard. And they are announced in the same way as David’s mighty men in 2 Samuel 23. The mighty men were known for their elite skills in battle.

[v. 8] One important aspect of Song of Songs is the use of euphemisms, or double-meanings. I was very thankful earlier this week when I went upstairs to take a quick mental break from sermon prep. My own beloved was preparing lunch as we waited for the kids to come home from school.

In God’s providence she said something that resonated so well to provide a picture of what these dual meanings are like. She said, “we are having chicken salad, and chicken salad for lunch.” Now what she meant, is we were having chicken salad to put on sandwiches but also salad wherein you could put chicken on it.

Now that idea caught my attention and I was very thankful for it, because we do this very frequently in our own languages. If I say we are having chicken salad for lunch, there are two interpretative options for that meaning, just as above. Or, it could be both, as in the case this week. In Song of Songs, we have a lot of the “both” option, where familiarity of one concept was veiled underneath another. That is what is expressed in verse 8.

The “wearing of the swords” could also be translated or referenced as being “seized by the sword, or knife.” This is a reference not only to their side-arm of choice but also a reference to the fact that these men were more than likely eunuchs.

To be seized by the sword in the “terror of the night” would be something that would illicit fear. There is no clear indication why the preposition here is translated as “against.” The KJV for example translates the passage as “because of fear in the night.”

One question to ask, why would these mighty men have fear in the night? Remember David’s mighty men and all of their military exploits. At no time are they depicted as having fear, rather, quite the opposite.

Even the idea of being mighty by implication in its use has the idea of not being fearful. Courage in the face of battle. Since this harem complex would have had these warriors entering in, it would only make sense that they would indeed by eunuchs.

[v. 9] We see a further explanation of Solomon’s royal splendor, producing it from the cedars of Lebanon. On my first deployment, I had the opportunity to visit this location. It is breathtaking to say the least. Some of those trees were absolutely massive. Even the wood used is beautiful. The word here used for “litter” or “carriage” is another word only used once in the Hebrew text, indicating it was borrowed from other ANE cultures, once again, showing forth Solomon’s pomp.

[v. 10] Not only was this grand and beautiful but we actually see how the daughters of Jerusalem were part of its construction. Now, at first glance, it would seem that they added some affection into the process. But this phrase “inlaid with love” does not necessarily have the same connotation that we think it does. In fact, it resembles a one-night-stand type of love.

It is indeed similarly used in the encounter with Amnon and Tamar in 2 Samuel 13:1 “Now Absalom, David’s son, had a beautiful sister, whose name was Tamar. And after a time Amnon, David’s son, loved her.” But Amnon’s love was not genuine, it was a “one night” sort of love. As we are tole later in this passage 2 Samuel 13:15 “Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, “Get up! Go!””

It is also synonymous with adultery as an indictment against God’s people in Jeremiah 2:33 ““How well you direct your course to seek love! So that even to wicked women you have taught your ways.” The idea of Solomon’s portable love-shack is inlaid with the one-night act that he spends with his choice virgins.

[v. 11] Here is a calling for the harem attendants to go out and see him. This sequence of phrases is certainly a reference back to Song of Solomon 1:3 “your anointing oils are fragrant; your name is oil poured out; therefore virgins love you.” Remember the word name, and oil, is a reference to progeny, or producing children.

The harem attendants wanted the Shulamite to look forward not to the love of Solomon but the love making of Solomon, the act itself. There is further indication in the use of euphemisms that this passage is also a reference to the male reproductive organ, further highlighting the physical nature of Solomon and the act desired.

Interesting in this verse is the reference to the Daughters of Zion, rather than just the Daughters of Jerusalem. However, these are often used interchangeably. In fact, the DoZ are typically a reference to those who are living in Jerusalem itself. This provides even more context for the dream sequence above that she is dreaming of wandering around the royal palace in Jerusalem searching for her beloved.

Even something as simple as “the gladness [joy] of his heart” is a bit missed. When we think of joy, it is often associated with a subjective feeling. However in Hebrew, joy is a feeling that is tied with a behavior, or an action, that produces that feeling. This is often associated in terms of sexual intimacy. Deuteronomy 24:5 ““When a man is newly married, he shall not go out with the army or be liable for any other public duty. He shall be free at home one year to be happy with his wife whom he has taken.” In the Mosaic law, a newly married man was to have one year of joy at home with his wife, in the act of procreation.

Similarly Proverbs 5:18 is another representation of a behavior producing joy, “Let your fountain be blessed, and rejoice in the wife of your youth.” To put it in the context of Song of Songs, this is the same joy wished upon by the DoJ in 1.4, “We will exult and rejoice in you; we will extol your [love making] more than wine.” The artificial joy intended to be produced was by the consummation of this interaction between King Solomon and the Shulamite woman.

Application.

In the arrival of temptation, there is a clear picture of just how much effort is given by the realm of sin in an attempt to overthrow the covenant of marriage. For a period of twelve months, this Shulamite woman has been under the tutelage of the DoJ in the hopes that she would forget her beloved and be with the king instead. Finally, it culminates in this splendid arrival of Solomon.

Often we can see temptation coming from a mile away. Seldom are we just plopped down into temptation or situation that would lead to temptation. Unfortunately we are drawn to temptation. Temptation lies. It tries to tell us we could have something better than what we have, namely, the Lord Jesus Christ. As Puritan Thomas Adams says, “Satan, like a fisher, baits his hook according to the appetite of the fish.”

But rather than give in to temptation we ought to pray as Christ told us, “Lead us not into temptation but deliver us from evil.” Christ Himself is the Lord who overcame all of temptation and did so without sin. And this should serve as a reminder to those of you who are single and being tempted to partake of the lusts and desires of the flesh, to not be baited by Satan, but to change your appetite to the Word of God and the dominion of light and life.

Even you children are living in a world where temptation often looks better than church. Social media makes life to seem so much more pleasurable by these millisecond snapshots of what we think true happiness ought to be.

On the other hand, the church is full of messy, broken, sinful people. The very people Christ Himself has called. And we start to think negatively of Christ’s church as if it should live up to the standards of the world, when it fact we are living for the glory of God alone.

The world may appear to be better than Sunday worship, hymns, prayer, Bible study, and so on, but it is nothing more than an allurement. As a fish mistankingly thinks the lure thrown into the water, that which is shiny, appealing, appetizing, snatches on. And the world has its hook and wants nothing more than to cook that fish and consume it. That’s the world’s desire for you young boys and girls.

Do not give in to it. Cling to the Lord Jesus Christ. Look back at your baptism, confirm your election and calling by fruit in keeping with repentance, and rely solely upon the Lord Jesus Christ for your salvation.

[2] the words of the tempter (4:1-6)

[vv. 1-5] In verses 1-5 we have Solomon finally speaking. Just as in previous verses, there is an abrupt pause from the Shulamite woman in verse 6. This constructs nearly parallels what has already been expressed by her. We come then to the words of the tempter.

What is the first thing that stands out in Solomon’s assessment of the Shulamite? He focuses solely on her physical beauty. This is a mark of someone who does not know in a true intimate sense who is standing before him. She is a beautiful woman that he desires. In fact, he’s trying to point out that this Shulamite woman stands out amongst all of the rest.

Now, this is indeed quite sad to think about. Think about the DoJ who are standing around the Shulamite woman who have already had their one night with the king. They probably heard similar words used by him. Perhaps he even said the same thing, or had this script memorized.

There is a presumption by some commentators that this is in fact Solomon’s first bride before he dove headlong into polygamy. Even the ESV heading says, “Solomon Admires His Bride’s Beauty,” which again, the headings are not authoritative or part of Scripture itself. Nonetheless, the question before us is, could this be his first wife? Unlikely. In fact we are told in the text itself that this sequence of events occurred during his polygamy. Song of Solomon 6:8 “There are sixty queens and eighty concubines, and virgins without number.”

Not only is Solomon’s grand entry different than the shepherds, but his words differ as well. Solomon’s focus in verses 1-5 is on her beauty alone, physical appearance, in fact, only from the head to the chest. In contrast, the shepherd calls to his beloved not only admiring her physical beauty in a general sense but also there is an emotional element as well. He wants to hear her voice in verse 14.

This desire to hear and see comes from one who is longing for his beloved. To hear her voice implies the emotional connection the two share with one another. Certainly, there are at least two different men speaking, one who comforts her that the season of temptation is ending, to come back from exile, that they can be comforted in their own bed and have each others’ vineyard.

[Brief application]

I want to take these two experiences from the shepherd and from Solomon and speak a moment on worldly beauty standards. Young women and single women, be weary of one who only looks at your physical beauty. Especially, if they are enticing you with words of affirmation regarding your beauty.

It is quite common that men want the physical aspect and women want the emotional. Guard yourself from the temptation to run headlong into a relationship if it grounded on shallowness.

Likewise fathers, and men, protect young women from these shallow advances by men. Fight for them at all cost. Be leaders in the house, leading in worship, showing your young girls what to look for in a man, godly principles, godly living, and godly love.

Even to you young men, do not fall for the worldly tactics of alluring a woman who is not your wife by savvy and clever words. Your goal in pursuing a spouse should be fixated on the emotional and spiritual. The physical will follow after, but to place everything on physical appearances is to forgo Christian principles. And unfortunately, many godly men and women alike become unequally yoked to an unbeliever as they are allured by physical appearance alone.

[v. 6] As Solomon finishes his speech, verse 6 changes speaker to that of the Shulamite woman. Again, imagine this as a drama unfolding before your eyes. This verse is nearly parallel to 2.17 wherein most translators and commentators agree that the woman is speaking. The same adjuration is exclaimed as previously, pulling in from the “storm of the day” reference in Genesis 3.8 when the Lord comes in wrath and fury to Adam and Eve. Additionally, we recognize the female speaking by the use of first person personal pronouns.

She also uses natural locations as a reminder of her beloved from Song 1.16-2.7. As the beloved came leaping and bounding over the mountains and hills, so also does she desire to go to the mountains and hills. Naturally, that desire is to return to her homeland, the place of fertility, great crop growth, and real vineyards. The natural place where things like frankincense and myrrh grow, not the expensive perfumes of Solomon.

Application.

This concept of wandering, exile, and temptation is such a familiar tune for us. I’ve been trying to learn piano lately - poorly I may add - but I started years ago learning the key of D. And we know how tunes work in music. When you know a key fairly well, you can recognize the tune if its in a familiar key. Likewise, you can probably figure it out since you know the chords and the general structure.

Song of Songs thus far has been doing that very thing. These fundamental aspects of the history of God’s covenant people are repeated in this dramatic, poetic-narrative of what is occurring. The Shulamite feels as one who wanders in 1.7, she then wanders the city in her first and second dream, though we haven’t gotten that far yet, and low and behold, Solomon arrives from the place of wandering.

In fact Carl Trueman picks up on this theme in an article he wrote in 2015 for the OPC’s publication, “New Horizons.” He writes, “The Christian church on earth is always, in a sense, in exile. Whatever the incidental identities of her members may be—whether of nationality, race, class, or gender—their ultimate identity is that they are in Christ and belong to him… this foundation in Christ is absolute and final. As a result, the church never belongs to this world, but always looks to another.”

And he picks up on major themes of how culture’s temptation for the church to bend on issues such as same-sex marriage and abortion. Along those lines however, even those faithful churches are surrounded by propaganda and anti-Christianity. Think of your most faithful, gospel-centered, means of grace church plopped down in any major US city, like New York or Los Angeles. More and more we feel the truth of being in exile and often the agenda pushed from anti-Christian groups to allure us away from the Bridegroom.

How does the church maintain its identity in exile? By remaining faithful to Christ. This is why the Reformers and Presbyterian denominations place such a correct emphasis on the word, sacraments, and discipline. The Word of God preached is the means by which Christ feeds you, the Holy Spirit convicts of sin and conforms you to the image of the Son, and the Father is glorified in our worship. All of the elements of worship are praises in exile, looking forward to the consummation.

The sacraments are visible signs of the invisible promises of God. They likewise feed and nourish us. And discipline, though often hated, is in fact to keep the exilic church from impurities, to not allow modern agendas to plague the doctrines found in Scripture.

Trueman basically sees the church in exile as holding fast and firm to these fundamentals. If we stay true to the preached Word, the sacraments, prayer, the singing of God’s Word via the Psalms, and church discipline, we are honoring Christ in exile. And our sole aim in life should be to glorify God.

[3] the desire of the tempter (4:7-5:1)

[v. 7] To be honest, verse 7 is a bit challenging. On the one hand, the language employed is very similar to that of the DoJ in Song 1.15. At the same time, verse 1 and 7 are nearly identical themselves and would make sense that Solomon is beginning a new speech. I have been jumping back and forth throughout the week so I choose to do the traditional theologian answer and say yes. Is it Solomon or the DoJ? Yes. Regardless, it should cause no issues for us.

[v. 8] Solomon continues his flattery and moves on to his true intention once we arrive to 5.1. Bride, in Hebrew, is often associated as one who is betrothed or a bride to be. In fact, Solomon’s dual use of bride and sister pull upon the strings of his true intentions. As a bride to be, his hope is to enter into covenant consummation with her during their night alone. As a sister, he is relating to the familial relationship that they will have with one another through bearing children.

[vv. 9-10] Solomon continues his assessment of her beauty, and even commenting on the work of preparation done by the DoJ, in her adornment of jewelry. Likewise, these verses also contain a dual meaning with regard to sexual intercourse.

[v. 12] Solomon in fact references her inaccessibility as “a garden locked.” Again garden/vineyard used in SofS is frequently related to virginity or sexual purity. Also, the word for garden appears five times alone in verses 12-5.1. This is really highlighting the desire of Solomon, to engage in a physical relationship only with the Shulamite woman. Again, he has several queens and concubines to tend to as well.

[vv. 13-14] We are given even more sensory observations from Solomon. In verse 13, the word “spikenard” comes again, which was a kingly expensive perfume as seen previously. In fact, this series of verses are often perplexing for translators since there are several atypical loan words brought over into the Hebrew. However, this again is quite consistent with what we know about Solomon as he was renown for his wisdom and had many from the ANE come to him.

[v. 16] The ESV at least rightly attributes part of verse 16 to the woman, however the entire verse represents her speaking. Now, what is interesting is the word translated as “beloved” in verse 16 by the ESV, they correctly place with the woman.

However, this should in fact work backwards as well not just when it fits the interpretative methodology. This verse is like a pseudo adjuration as the previous two. There is still an intense longing and desire for her beloved even amidst Solomon’s temptation! What a beautiful picture of true dedication and devotion to one’s true love. It is one thing to talk the talk, quite another to walk the walk.

She calls upon the north and south winds in this adjuration. Perhaps a call upon the Lord’s power to save her in her time of trial. Psalm 78:26 “He caused the east wind to blow in the heavens, and by his power he led out the south wind.”

She asks to “blow upon my garden.” This is language of desire. It really talks about fanning into a flame. Solomon’s temptation has actually drawn her even closer to her convictions about her beloved.

Words like spices, fruit, and others are actually setting up for the dream sequence and related even more to the concept of sexual desire for one’s beloved. Again, in terms of what a biblical marriage looks like, we are given a picture that true love is white hot in sexual intimacy.

Unfortunately, Solomon, in this sequence anyway, attempts one final allurement. We know Solomon is speaking in 5.1 since the same language is being used as before. It seems as though Solomon’s desire for her is puffed up even more, thinking she is talking about him, and not her beloved. Or, it is another attempt to woe her as the night draws near.

All of these verbs used are actions verbs, something intentionally being done. The text states, “be drunk with love.” Now applying the same interpretative approach as before, the term “love” is referring to the action, not the emotion.

In fact, Solomon is simply saying, “let’s become drunk in our love making” in the action. This is the same language employed by the DoJ again from Song 1.2 wherein they proclaim of Solomon, “your love making is better than wine.”

Of importance as well, is the Hebrew word used “to be drunk” is never placed in a positive light. Most recognizable it is used of Noah in Genesis 9, and it is primarily used in the prophets as they indict Israel of their grievous sins. This does not contextually have the correct positive presumption as we may think.

Application.

When we think of temptation, we cannot but look to Christ. Just as the temptation of the Shulamite woman came by whimsical words, so also was Christ tempted by the words of Satan. Christ was also tempted by worldly desires, to break the fast. Matthew 4:2–4 “And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written, “ ‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’ ””

Christ was also tempted by the granduer and pomp of the world. We see this clearly in Matthew 4:8–10 “Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! For it is written, “ ‘You shall worship the Lord your God and him only shall you serve.’ ””

Yet our temptations fail by comparison to Christ’s. He achieved what we could not. Yet, He reigns and rules to continue to provide for us: Hebrews 4:14–15 “Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.”

Our aim has been to look at the comparisons of how Solomon’s coming from the wilderness relates to the current situation of the Shulamite woman. It should be a great encouragement as we read this narrative of Scripture to see the Shulamite in a positive light.

She is not merely another one of Solomon’s brides caught up in polygamy, for that is no demonstration of authentic biblical love. Rather, we see a similar narrative expressed throughout Scripture that God often raises up women for great acts in His plan of redemption.

God used Miriam, Aaron’s sister, during the time of the Exodus to proclaim the glories of God (Exod 15:20-21).

God used Rahab a prostitute as an integral part of Jericho’s defeat in Joshua 6 who is mentioned in the hall of faith, Hebrews 11:31 “By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.”

God used Jael in Judges 4.17ff to eliminate the wicked Sisera who oppressed the people of Israel with a tent peg.

God used Deborah as a judge over Israel in Judges 4-5.

So many others could be included but of most importance, God used a humble, young woman named Mary to bring forth the Son of God who would free His people from the reign of sin and death. Now none of these woman are to be worshipped, as is often erroneously done. Nonetheless, we see how God uses all types of people to bring about his grand plan of redemption.

God uses a Shulamite woman to resist the advances of Solomon and to show forth a true devotion to one’s beloved. One who resists temptation at all cost. One who has their hearts captivated by their beloved. And we see how this relates to the church’s relationship with Christ. We should show a true devotion while in exile, while in the wilderness, while in our time of temptation, knowing that we will be with our beloved again. The very one who will come again in a full demonstration of his might and power.