Worship service 11/09/25.
Greetings and call to worship.
Greetings and good morning beloved saints and fellow Christians. Grace, mercy, peace and love from God the Father and from His only Begotten Son our Savior Jesus Christ who delivered us and doth deliver us from the wrath to come. Praise, honor and all glory be to His blessed name forever and ever. We come before Him to worship and adore Him as He is declared to us in His word on His holy day which He hath consecrated for His own honor and glory, that we might fear Him in sincerity and learn humility and the knowledge of God from His mouth. Let us therefore come before Him and worship. Phi. 2:1-11 says, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, Fulfil my joy, that ye be likeminded, having the same love, being of one accord, and of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than himself. Look not every man on his own things, but every man also on the things of others. Let the same mind be in you, which was even in Christ Jesus: Who, being in the form of God, thought it no robbery to be equal with God: But he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath also highly exalted him, and given him a name above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father.”
Inasmuch as Christ hath suffered for us, let us suffer for Him patiently. Inasmuch as He hath loved the brethren and bought them with His blood, let us likewise lay out our hearts and lives for them also, and have this same mind, that we might be partakers also of His glory. For he that humbleth himself shall be exalted.
A Purtian minister writes, “If you do not hear the word to practice it, you lose all your labour. How many a weary step have you taken, your body has been crowded, and your spirit faint, if you are not bettered by hearing! If you are as proud, as vain, and as earthly as ever, all your hearing is lost. You would be loath to trade in vain, and why not to hear sermons in vain? ‘Why then labour I in vain?’ Job 9: 29. Put this question to your own soul: Why labour I in vain?
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, and full of all glory, justice, and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast redeemed and purchased by the precious blood of thy Son, called out of darkness and into the marvellous light of the gospel and the kingdom of Jesus Christ. According to thy word, we are bid and commanded to draw near to thee humbly, with a single heart and upright affections; and therefore we ask thee to grant it unto us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and cause us by thy grace to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 27 [5] (Verse 2): 1 David maketh this Psalm being delivered from great perils, as appeareth by the praises and thanksgiving annexed: 6 Wherein we may see the constant faith of David against the assaults of all his enemies. 7 And also the end wherefore he desireth to live and to be delivered, only to worship God in his Congregation.
A Psalm of David.
1 The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?
2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.
4 One thing have I desired of the Lord, that will I request; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple.
5 For in the time of trouble he shall hide me in his pavilion: in the secret of his Tabernacle shall he hide me; he shall set me up upon a rock.
6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.
7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me.
8 When thou saidst, seek ye my face; my heart answered unto thee, Thy face, Lord, will I seek.
9 Hide not therefore thy face from me; nor cast thy servant away in displeasure: thou hast been my help; leave me not, neither forsake me, O God of my salvation.
10 Though my father and my mother forsake me, then the Lord will take me up.
11 Teach me thy way, O Lord, and lead me in a right path, because of mine enemies.
12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as speak cruelly.
13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.
14 Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.
Exposition:
As we have before noted the main themes running through this Psalm, and the manner in which David introduceth his material—with assured trust and confidence, which is essential to all true prayer—so we move now to the second verse, wherein David, calling to remembrance the times when his enemies came upon him, recollects that the Lord had delivered him from them all. Therefore, while recalling these events to mind, David does not separate them from the kindness and protection of the Lord, but knoweth that his welfare was ever in the hand of God. The cause why his enemies did not destroy him was not his strength, nor prudence, nor fortune, but that the Lord had preserved him from all evil.
Here then we discern the close relation between what we believe and what God performeth for us—between what we hope for and what we experience. Those who sincerely believe against sight, and hope against hope, shall assuredly receive from the Lord that which they expect; for “He is able to do exceeding abundantly above all that we ask or think.” The faith of a righteous man is no vain dream, or a mere mystical experience, but a living apprehension of divine truth ready to show itself in works of holiness; and as faith lays hold upon God our provider, so God performeth His word unto us in direct accordance with our faith.
In the first verse, David laid hold upon God as strength and fortress: “The Lord is the strength of my life.” Here, in the second verse, he showeth the fruit of that faith—the blessed effect that followed—namely, that he was truly protected from real enemies and dangers. This is the confidence of the Christian, that the Lord doth protect him from all peril; and this is his experience, that the Lord hath protected him.
We ought also to observe that David’s enemies were not such as he had provoked by personal offence, but those whom he calleth the wicked. Their hostility was not for his faults but for his faith. Their violence against him was unprovoked and malicious, for the righteous are taught of another Spirit: as “Turn the other cheek,” and, “Seek peace and pursue it.”
Hence we learn:
- That the Christian’s many enemies are wicked men.
- That they intend to do us harm and to destroy us. This is denoted in the words, “They came upon me to eat up my flesh.”
- That this harm is not always limited to the body, but extendeth to the soul, reputation, and conscience; for to “eat up my flesh” is figurative of their cruelty and malice.
- That these enemies are servants of Satan, taking up his cause against the church of Christ.
- That all such as oppose the church shall finally stumble and fall.
For as David, so every Christian hath many adversaries—spiritual and carnal—whose weapons are not always swords, but tongues. As he saith later, “Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as speak cruelly.” It is not necessary to draw a blade to render yourself an enemy of Christ; for men more often wage war against God with their lips. “They set their mouth against the heavens,” saith the Psalmist; and James adds, “The tongue is a fire, a world of iniquity.” Among the seven abominations the Lord hateth are “a lying tongue” and “a false witness that speaketh lies.” And our Lord Himself declareth, “Out of the heart proceed false witness, blasphemies.”
Therefore we condemn not only the violent, who imagine mischief, but the deceitful, who imagine lies. God requireth truth in the inward parts—both doctrinal truth, when we sincerely believe the Scriptures, and practical truth, when we worship rightly and deal honestly with our neighbour without hypocrisy or dissimulation.
Thus we see the guilt of David’s enemies. By the Spirit he calls them “wicked” (Reshaim), and “foes” (Oyev)—words denoting oppression, cruelty, and hostility against righteousness. These words together paint a vivid picture of the kind of men David names as enemies: unsound, lying bastards of the synagogue, who refuse the yoke of truth and will not submit to the authority of God’s Word. They oppose the law of righteousness by pride and self sufficiency, imagining themselves righteous through their own efforts, and by maintaining wicked courses. They are not condemned rashly or with timidity, but are called wicked justly and authoritatively. As if God Himself were here before us to declare them His enemies.
Such men, esteemed holy by the world, are declared wicked by the word of God. Let us therefore, with David, set ourselves against those of the false church—be they neo-Calvinists, Evangelicals, or Papists—who accuse the faithful remnant of schism, rebellion, and apostasy, while they themselves are guilty of those very crimes. As they come against us with false accusations and violent words, we resist them with the Spirit of truth and the Word of God. For there is not a single doctrine we hold as necessary to salvation which cannot be manifestly proved to be the very mind of God in Holy Scripture.
They shall stumble and fall before us, and rise no more. For “no weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn.” The Lord Himself is our defence and our vindication; and no one can resist or gainsay those who are fortified in the knowledge and power of His Word.
Opening Prayer.
Our gracious and glorious Father in heaven,
merciful, faithful, and abundant in lovingkindness and truth,
We give thee thanks for thy great and glorious name,
and for the revelation of that name unto us
in the gospel of Jesus Christ, the Son of God.
We give thee thanks also for thy blessed Spirit,
who maketh known the truth unto us,
sanctifying our hearts by faith,
and uniting us unto Christ through belief in His holy word.
We are compassed about in this life by many enemies and foes—
the wicked who falsely accuse us,
and would devour us as bread;
who call not upon thy name, neither are thankful,
but are vain, idolatrous, unloving, implacable, and malicious.
They cloak their treachery beneath fair speech and flattery;
yet we, thy people, know the truth,
and know that thou wilt surely punish the idolater with the tyrant.
Destroy them, O Lord, and deliver us from their hand—
but above all, deliver us from their sinful ways.
Work in us a clean and reverent heart toward thee;
cause us to walk in thy truth with love to thy name and doctrine.
So may we be thy people,
and thou our God, who hast wrought in us all our works.
Prepare us for the last day,
when all things shall be revealed by fire;
sanctify us wholly,
and make us to rejoice over our enemies in righteous judgment
through Christ, in whom we live and for whom we wait.
We pray for victory, and know assuredly it shall be through His name—
our Redeemer, our Captain, and our everlasting Deliverer.
Amen.
Lesson 57. [1.2.32.] The Contents of Holy Scripture: The Books of Wisdom: Song of Songs. Part 1.
Westminster Confession of Faith 1.2.
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis-Ecclesiastes. Song of Songs.
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
I. On Communion with God.
Inasmuch as we have taken in hand to compose a brief yet needful exposition of this most beloved song—yea, the Song of Songs—it is requisite that we first establish its key and central themes. For if we, like the common and base sort now handling it, neglect the main purpose, we shall fall away into carnal musings and vain speculations. As with all Scripture, the Song of Solomon bears one unifying purpose and maintains one harmonious theme: communion between God and His people.
This communion is here declared more richly, more strikingly, and in more exalted and poetic form than elsewhere. And yet, its substance remains the same: the the Church in general, the soul in particular, in fellowship and love with her Redeemer, the Lord Jesus Christ—clothed in divine splendour, shining in glory, and pouring forth words of love upon His bride.
The beginning of communion with God, therefore, is the knowledge of His truth. Therefore, this book shall yield no profit to those estranged from sound doctrine. For the Song is not a book for the casual reader, nor for the one unconvinced of the mysteries of God. For this cause, it was in former times withheld by some in the Church from the hands of the ignorant, being kept, as it were, under lock and key. And though such withholding was not altogether fitting, it does reveal a singular truth that we must never let slip: God’s Word is holy, and among those sweet drops of truth that fall like blessed dew upon the soul, there are some parts more sacred, more divine—requiring greater reverence and clarity than others.
Therefore, when we approach this Song, we do so not with levity, or overconfidence but with the fear of the Lord and humble submission to His will. “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). And “the fear of the Lord is to depart from evil” (Prov. 8:13). “A good understanding have all they that do His commandments” (Ps. 111:10). This fear maketh men wise. It alone prepares the soul to hear and profit.
Let this book, then, be rightly esteemed by all those who fear God and love to do His commandments. Let it not be handled by the profane or trifled with by the curious. It is a sacred book, speaking of sacred love, and it belongs to those who know the voice of the Bridegroom and greatly desire His appearing.
II. On Love to Christ and Purity of Doctrine.
The subject before us is holy. It concerns that which is highest in religion and deepest in the soul: the love of Christ and the soul’s longing for Him. This is no light matter, no mere ornament to religion, but the very substance of it. Love to God is the highest form of love, for it is fixed on the highest object. There is nothing greater to be desired, nothing more worthy to be possessed. Any brute creature may love what is fair to the eye. Any carnal man may be stirred by outward beauty. But to cherish Christ—clothed in mystery, revealed in His doctrine, adorned with holiness and hidden from the world’s esteem—this is that love which cometh from above, engendered by the Spirit, and known only to those taught of God.
The Song of Solomon is a book for such souls. It is not written for the profane, nor suited to amuse the irreverent. The Lord hath not cast His pearls before swine. Here is a book which speaks of love, but not as the world speaketh. It is the love of Christ and His Church—the union of the Bridegroom and the bride, shadowed in Solomon, fulfilled in Christ. Those who mock, who make light of holy things, who suppose that God would employ His Spirit to pen trifles and lewd songs, betray their own blindness and hasten their judgment. These impious men have no part in this sacred mystery. “What hath Christ to do with Belial?”
Neither shall this commentary flatter the modern evangelical sort who exalt devotion above doctrine, and mistake ungoverned feeling for faith. Piety without truth is but a painted idol. Christ is not known apart from His doctrine. And where He is not known, He cannot be loved. The heart must be drawn by the Word, and the affections fixed by the truth. “Sanctify them through thy truth: thy word is truth.” (John 17:17). It is written of the bridegroom in this Song, “Thy name is as ointment poured forth.” But His name is not truly known where His gospel is despised or corrupted. Therefore, to love Christ aright is to hold fast to His truth, and to hate every false way.
Much of this sacred Song is given to that very end: to distinguish the true spouse from false professors; to describe the purity of love as well as the object of it; and to stir up the Church to keep herself unspotted from the world and from doctrinal defilement. We are not ashamed, therefore, if this work be in part polemical. As faithful members of Christ’s church, we are bound to contend earnestly for the faith once delivered to the saints, and to guard the heart against every strange and foreign affection.
The words of this Song are high and heavenly. They breathe the language of the sanctuary. Yet they are plain to the humble and faithful soul. Those who know the fellowship of Christ’s sufferings and the sweetness of His promises shall find much here that is familiar to them. “Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave.” (Song 8:6). And again, “O death, where is thy sting? O grave, where is thy victory?” (1 Cor. 15:55). For here is the love that conquered death. Here is the flame which many waters cannot quench. Here is the holy longing that shall be satisfied only when the Bridegroom cometh.
Let none therefore approach this book but with fear and faith, humility and hope. This is a book for the people of God, for those redeemed by the blood of the Lamb, for those who desire nothing but to increase in the love of Christ and the sanctified knowledge of His holy doctrine. If that be your heart, then come—read, meditate, and behold the King in His beauty.
III. On the author of the Song.
It is also worthy to observe the author of this divine Song, for his name is set forth plainly at the beginning, leaving no room for doubt or dispute. Solomon, the son of David, is the writer. And this is fitting. For while his father was a man after God’s own heart, and the sweet Psalmist of Israel, he was also a man of blood and conflict—a king whose reign was marked by war. But Solomon was appointed to be a man of peace, a type and figure of the true Prince of Peace, whose kingdom is not of this world, and whose dominion is everlasting.
Therefore, it was proper that the one whose throne was established in peace, and whose kingdom was exalted in splendour—where silver was counted as nothing and gold was common as dust—should be chosen to pen this Song, which speaks not of outward battles, but of inward communion: the secret fellowship between the soul and Christ, the heavenly Bridegroom. For the end of all true religion is not strife, but peace; not clash of blades, but blessed union; not the smoke of sacrifice, but the kiss of divine love through the word of truth.
Though some have suggested that Solomon wrote this Song in his youth, when his heart was still given to vanity or strange affections, the more judicious and learned have rightly concluded otherwise. The language of this book bears the marks of spiritual maturity—a heart well exercised in grace, seasoned by repentance, and reconciled unto God. For here we read:
“Let him kiss me with the kisses of his mouth”—a desire for truth and the coming of the Word made flesh.
“I am black, but comely”—a confession of sin and the acknowledgement of grace.
“I am the rose of Sharon”—a declaration of Christ’s glory in His lowliness.
“I put off my coat; how shall I put it on again?”—a lament for backsliding and the sorrow of spiritual absence.
“Make haste, my beloved, and be thou like to a roe”—a final longing for Christ’s return, echoing the cry of the Spirit and the bride, “Even so, come, Lord Jesus.”
Such expressions do not arise from a heart untaught in the ways of God. They are the fruit of long communion, of chastening and restoration, of a soul humbled, yet beloved.
And as Solomon was a man of peace, and this Song treats of fellowship with God, it is meet to speak briefly of that reconciliation which is the ground of all true communion. For we are not born at peace with God. “There is none righteous, no, not one… all have sinned and come short of the glory of God” (Rom. 3:10, 23). The devout soul does not approach this Song imagining himself already pure or worthy to be brought into the banquet house of love. Rather, he remembers his original enmity, and adores the mercy which made peace through the blood of the cross. “For when we were yet without strength, in due time Christ died for the ungodly” (Rom. 5:6).
Only he who knows what it is to be an enemy can rightly cherish the love that made him a friend. Only he who has seen the blackness of his natural condition can behold with joy the glory of Christ, reconciling sinners to Himself. “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (2 Cor. 5:19). Such is the foundation of this Song: peace purchased by the blood of the Lamb, and the love that flows from that peace, as a fountain sealed for His beloved.
The continued mention of Solomon throughout the Song—his name, his splendour, his chariots and crown, although proof of authorship—serves not to centre our attention upon the man, but to furnish a fitting frame for something far greater. The Scriptures, being rich in imagery, often draw upon the visible to set forth the invisible; upon earthly glories to awaken our minds to heavenly ones. Though this Song is spiritual, and to be read with no carnal understanding, yet it is not vague. It is rooted in real history and adorned with real figures, that its meaning may strike the heart with wonder and reverence.
It is no light thing, then, that the Song presents us with the image of a glorious king—Solomon in the height of his majesty. He is shown riding in his chariot, crowned upon the day of his espousals (Song 3:11), surrounded by valiant men, perfumed with myrrh and frankincense, with pillars of silver, a seat of gold, and a covering of purple (3:6–10). The imagery is deliberate. These are not idle ornaments, but types—emblems designed to stir up holy contemplation. If such earthly magnificence is used to foreshadow spiritual truths, what then shall we say of Christ, who is “greater than Solomon” (Matt. 12:42), and to whom this Song is truly dedicated?
For Solomon, though the earthly author, is but a shadow. Christ is the substance. Solomon’s peace was temporal; Christ’s peace is everlasting. Solomon’s love was divided; Christ’s love is pure and undying. Solomon reigned over a kingdom where gold was common; but Christ reigns in that place where the streets are as transparent glass and the light thereof is the Lamb (Rev. 21:23). If the types are glorious, how much more the antitype?
Therefore, while Solomon speaks, it is not his voice alone we hear. This is the voice of Christ by the Spirit, calling unto His beloved. The Song is the utterance of divine love clothed in human poetry, written through Solomon, but breathed out by the Holy Ghost. Let the reader, then, not rest in the figure, but ascend to the reality. For here the Bridegroom speaks—not of time, but of eternity; not of flesh, but of the Spirit; not of the vanity of kings, but of the beauty of the King of kings.
It is also vital to consider the composure of mind required to write, to read, and to meditate upon this Song of Songs. For it is no ordinary book, and the experiences it sets forth are not those of natural men, but of the justified—those who are at peace with God through faith in Jesus Christ. The brightness contained herein is dazzling. The splendor of divine truth, set forth in such holy language, will stupefy the carnal reader, just as the light blinds those long accustomed to darkness. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him” (1 Cor. 2:14).
Yet to those who walk in the light, that same light reveals more light. “In thy light shall we see light” (Ps. 36:9). “The entrance of thy words giveth light; it giveth understanding unto the simple” (Ps. 119:130). “Thy word is a lamp unto my feet, and a light unto my path” (Ps. 119:105). “The path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18). We cannot know the inner condition of justified persons unless we ourselves are justified. This is not like the Roman colosseum, where even spectators—be they nobles or statesmen—may comprehend the contests without entering them. The knowledge of Holy Scripture is not a spectacle for the curious, nor a trophy for those who would gaze and pass on. It is a treasure reserved for the diligent, for those who seek it with holy fear, cherish it with fervent adoration, and abide in it in humble perseverance. “The kingdom of heaven is like unto treasure hid in a field… like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Matt. 13:44–46). So must the soul sell all—reputation, ambition, pride, and earthly loves—that it may gain Christ, and with Him the understanding of His Word. We fight for an imperishable crown.
To the unconverted, it is as a sealed book (Isa. 29:11). Neither the worldly-wise nor the ignorant shall profit, for godly wisdom cometh from above, and the natural man—whether adorned with letters or devoid of them—is void of spiritual understanding. The body is but the vessel; wisdom is not learned in the flesh. “The secret of the Lord is with them that fear him” (Ps. 25:14). Therefore, we must be justified by faith before we may profit from reading of the peace enjoyed by the justified in this sacred book. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
This peace—wrought by Christ the Mediator, commissioned by the Father, and applied by the Spirit—is the foundation of the communion expressed in this Song. It is the peace of reconciliation, not presumption. Those who attempt to climb up another way—through works, merits, free will or mystical experience—are as thieves and robbers (John 10:1). They cannot know the joys spoken of herein. They are strangers to the covenant of grace. They are unable to speak of what they have never tasted, for “we have received… the Spirit which is of God, that we might know the things that are freely given to us of God” (1 Cor. 2:12).
As Paul saith, “After ye were illuminated, ye endured a great fight of afflictions” (Heb. 10:32). This may be confessed only by the believer. For all others are content that their religion passes as currency in the realm of vanity, so long as it costs them nothing. But the true believer is at enmity with the world and with his own lusts. His peace is not with sin, but with God—and therefore he wars against the flesh.
“The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other” (Gal. 5:17). “They that are Christ’s have crucified the flesh with the affections and lusts” (v. 24). To be at peace with sin is to be at war with God. And the soul that is born of God cannot abide such unrest. It groans under its corruption, confesses its fault, and seeks again the face of Christ. “Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee” (Ps. 116:7). Until the soul is assured of divine favour, it cannot rest.
This brings us to a second truth. If only the justified may profit from this Song, then the sanctified will profit more. As Proverbs commands, “Get wisdom… exalt her, and she shall promote thee” (Prov. 4:5,8). Therefore, let the faithful put on the crown of wisdom, that they may better understand the things freely given in this most blessed book. The true believer is not yet perfect. He has stains and wrinkles, and the flesh wars against the Spirit. Young Christians, weak Christians, those who stumble often and know little of the way—these will find in this book both their longing and their lack. They may love Christ truly, but they are not yet able to say with full assurance, “I am my beloved’s, and my beloved is mine.”
Solomon’s name means peace, and peace comes only through justification and the ongoing war against sin. Let these truths ring in the ears of the faithful. “Flee fornication” (1 Cor. 6:18). “Flee youthful lusts” (2 Tim. 2:22). “Love not the world, neither the things that are in the world” (1 John 2:15). Let the soul ascend above the mire of this world into the holy contemplation of the doctrine of the Son of God. For “surely in vain the net is spread in the sight of any bird” (Prov. 1:17). And surely in vain is the Song of Songs laid open before carnal eyes. But to the spiritual—those taught of God—this Song is life, sweetness, and glory.
There is also a point to be made upon Solomon himself—both as author, and as the Christian personified. For this blessed book, being the last of the wisdom books, closes not in the school of nature nor of political prudence, but of love—the highest, deepest, and most hidden part of divine wisdom. And it is therefore incumbent upon us to ask, what is this wisdom? and to seek it, and above all to get it—as the same Solomon exhorts in Proverbs, “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Prov. 4:7).
Though Solomon “loved many strange women,” yet inasmuch as he possessed wisdom, he possessed Christ. For “Christ is made unto us wisdom” (1 Cor. 1:30), and wherever true wisdom is, there Christ is. Therefore, in his wisdom Solomon was a type of Christ, the true Son of David, “in whom are hid all the treasures of wisdom and knowledge” (Col. 2:3), and who is “filled with all the fulness of the Godhead bodily” (Col. 2:9).
But inasmuch as Solomon loved many strange women, he is the most apt representation of the Christian—not the Christian triumphant, perfected and glorified, but the Christian in this present life: sincere, yet weak; regenerate, yet not yet delivered from the presence of sin. And this is what makes Solomon so suitable, and so honest. Why do modern readers, and many vain authors, draw back and wince when they read of Solomon’s inordinate love? Do they not look inward, into their own bosoms, and find a thousand teeming sins—desires foreign to grace, affections untamed—rushing against their higher reasoning and bringing them into bondage to the flesh?
Let them confess the truth: “I know that in me (that is, in my flesh,) dwelleth no good thing” (Rom. 7:18). Let them say with David, “Who can understand his errors? cleanse thou me from secret faults” (Ps. 19:12). Let them look upon Solomon not as a scandal, but as a mirror.
Only the hypocrite looks at Solomon with disgust or disdain. The Christian sees in Solomon’s fall the image of his own inner conflict. For while not all Christians fall into Solomon’s precise sin, yet all love this world far too much. Therefore may it be said of all Christians, in some spiritual sense, that they “loved many foreign women”—that is, many objects foreign to right reason, to godly circumspection, to the chaste affection of a sanctified heart. Idols of gold or pleasure or praise; objects of lust or ambition or vanity—these we pursue, though we know them strange and unclean.
We do not aim to justify Solomon’s sin. He did worse than love foreign women—he permitted the worship of their gods, and in so doing profaned the Lord’s sanctuary. But we aim rather to show, faithfully and soberly, that all Christians, though not under the dominion of sin, yet groan under its presence. They still feel the bitter waters of Adam’s fountain bubbling up from within, bursting forth in new idolatries, unless restrained by grace.
Let no man boast in himself. “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). There are many boasters who have avoided Solomon’s sin of the flesh, only to fall into pride—a sin which God condemns far more sharply than man condemns lust. Solomon, though he stumbled, was not cast off. God chastened him, but He did not forget the covenant made with David. And now, by God’s mercy, Solomon enjoys the purest delight and spiritual joy in heaven—far above those who judge him by their own imagined strength.
Therefore, above all, get wisdom. Get sound doctrine. Get a right understanding of Christ’s glorious gospel. Without it, all your outward decency, your affectations of piety, your avoidance of Solomon’s scandals, will be vain. For wisdom is not only the highest gift—it is the guardian of the heart and the teacher of humility. Without it, your very zeal will destroy you.
ii. On the persons speaking in the Song.
IV. On the Three Books of Solomon and the Temple Built by Him.
We ought also to observe the divine providence in appointing Solomon to be the author of this most blessed Song. For this is not his only composition, but surely the jewel and crown among them. It is written that he composed a thousand and five songs (1 Kings 4:32). Yet among all his writings testifying of the wisdom given him from above, three alone are preserved in the canon of Holy Scripture—Proverbs, Ecclesiastes, and the Song of Songs—each penned not in the wisdom of man, though in this Solomon surpassed all, but by the inspiration of the Spirit of God.
And this point demands serious consideration. For even in his natural gifts, Solomon was a type of Christ: his piercing understanding, renowned sagacity, and royal dignity shadowed the greater wisdom of Him who is Wisdom itself. “The queen of the south shall rise up in the judgment with this generation,” said our Lord, “for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here” (Matt. 12:42).
Mark this. If such praise was rightly spoken to honour the wisdom of Solomon, how much more condemnation is due to this profane and distracted generation, who will not stir a finger to hear the voice of Christ in His Church? Christ is preached. His glory is declared. His Word is opened. Yet men harden their necks and stop their ears. They are drunk with cheap sentiment, addicted to superficial tales, and bewitched by pathetic displays of counterfeit piety. So dulled are their spiritual senses that “the time HAS come when they will not endure sound doctrine; but after their own lusts have heaped to themselves teachers, having itching ears; and they have turned away their ears from the truth, and have been turned unto fables” [2 Tim. 4:3–4]. The most effeminate and unfit are exalted as shepherds, not for their knowledge of Christ or care for souls, but because they pose no threat to the lusts of the flesh, the false doctrines of the devil or the vanity of the age. They are not men of truth, but flatterers and impostors. “For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth” (2 Tim. 3:6–7). Such congregations are not the assembly of the living, but the congregation of the dead—those who will not hear the law of the Lord, but dwell in the praise of men. “He that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov. 21:16). And again, “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets” (Luke 6:26). “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15). Let no man boast of love to Christ if he scorns the rebuke of truth and refuses to sit under the doctrine that alone leads to life.
Consider the contrast: the queen of Sheba made great effort, journeying far to behold with her own eyes and to hear with her own ears the splendour of Solomon’s earthly kingdom. Yet now, a greater than Solomon speaks—Christ, in His church—and men will not hear. Let them not then say they love Him. Let them not boast of knowing Him. If they will not join themselves to His congregation, nor attend to His voice, they have neither part nor desire in the words contained in this Song.
i. The outer court.
To continue our former point, there is a manifest providence in appointing Solomon both as the builder of the temple and the author of three inspired books—each bearing a likeness to the threefold structure of that holy house of God. Was not the temple composed of three parts? The outer court, the inner sanctuary, and the holiest of all? And do not these likewise shadow forth the three cardinal graces of the Christian life—faith, hope, and love—and reflect, though faintly, the eternal glory of the blessed Trinity: the Father, the Son, and the Holy Ghost?
The outer court was the place of sacrifice and cleansing. It was open to all the people of God, for there their offerings were brought, and there they were consecrated unto the Lord. Even so, the book of Proverbs, which speaks to all who fear God, is filled with exhortations to wisdom, righteousness, and consecrated living. “Wisdom crieth without; she uttereth her voice in the streets” (Prov. 1:20); “if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord” (Prov. 2:4–5); and again, “Get wisdom, get understanding… exalt her, and she shall promote thee” (Prov. 4:5, 8). These, too, are the first things to be taught in Christ, for “Christ is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). To put on wisdom is to put on Christ: “Put ye on the Lord Jesus Christ” (Rom. 13:14). And as in the outer court stood the altar and the laver, so here is signified both blood and water—justification and sanctification—“not by water only, but by water and blood” (1 John 5:6).
This outer court, and the book corresponding to it, sets itself against two deadly errors: first, the proud legalist, who brings his own righteousness to the altar; and second, the antinomian, who claims the blood but washes not in the laver. It speaks to the general call, the entrance into the life of grace, and the fear of God which is the beginning of wisdom. Thus Proverbs, as the book of practical godliness and moral foundation, corresponds fittingly to the outer court—where the soul first learns to offer itself to God through Christ.
And it must be well borne in mind: unless we first attain unto the fear of the Lord, which is the beginning of wisdom, we shall never reach that sweet and blessed communion set forth in the Song of Songs. For the fear of God is not a mere trembling, but a reverent and obedient regard to His holy Word. “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. 66:2). “Blessed is the man that feareth the Lord, that delighteth greatly in his commandments” (Ps. 112:1). “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Prov. 1:7). “The secret of the Lord is with them that fear him; and he will shew them his covenant” (Ps. 25:14).
All believers are marked by this fear—that they not only believe what God hath spoken, but bow to it, love it, and frame their hearts to it. “Abraham believed God” (Gen. 15:6), “Thy word have I hid in mine heart” (Ps. 119:11), “Be it unto me according to thy word” (Luke 1:38). This is not the bare hearing of the word, but the inward delight and submission which proves the soul to be taught of God.
Therefore, if this first step is neglected—if men presume to love Christ while they despise His commandments—they lie and do not the truth. “He that saith, I know him, and keepeth not his commandments, is a liar” (1 John 2:4). Without wisdom, love is but blind rage; and the fire of emotion without the oil of understanding is soon quenched. But where true wisdom dwells—springing from faith and attended with holy fear—there love is perfected, joy is full, and fellowship with Christ becomes truly precious.
ii. The inner court.
We must now descend more deeply, if we are to rightly understand the spiritual structure surrounding this sacred Song. For the outer court, as its name implies, was external—open to the sky, and accessible only to the covenant people of God. But beyond it lay the sanctuary, that inner court, more intimate and solemn, veiled from the gaze of the multitude, reserved for the priests—those set apart by consecration and anointing unto the service of the Most High.
Here the soul draws nearer. No longer content with elementary rites, it begins to cast off the vanities of the world and enters into the more spiritual and continual worship of God. If the weak believer be as “a smoking flax” (Isa. 42:3), which the Lord will not quench but rather kindle to flame, then the inner court signifies that gracious kindling—the increase of light and fervour through the continual ministry of Christ. As the priests daily trimmed the lamps to shine without ceasing, so Christ by His intercession maintains the light of faith in His people, that their countenance may shine with His, and that their understanding may be ever illumined by His Spirit.
Here also was the table of showbread—twelve loaves, set in order before the Lord continually (Lev. 24:5–9), a perpetual witness of His covenant provision. Made with fine flour, renewed each Sabbath, and eaten only in a holy place, it testified to the sanctity of communion, the purity required of those who draw near, and the sufficiency of God’s mercies toward His people. Called in the Hebrew “the bread of faces”—that is, of presence—it signified that the people of God ever stand before His face, known, regarded, remembered. He feeds them with holy bread, not for the body only, but for the soul. “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Deut. 8:3; Matt. 4:4).
Near to this table stood the golden altar of incense, from which rose the fragrant smoke—a figure both of the ceaseless intercession of Christ and of the prayers of the saints ascending through Him. “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Ps. 141:2). These elements—the lamp, the bread, the incense—were given to Israel in her youth, as figures, “a schoolmaster unto Christ” (Gal. 3:24), shadows of that spiritual worship which we now behold unveiled in the Gospel.
Thus does this second part correspond to the book of Ecclesiastes, that divine treatise wherein the soul, having seen the vanity of all things under the sun, is drawn inward—away from the world’s noise, into the sober pursuit of heavenly wisdom. “The fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28). So the three books—Proverbs, Ecclesiastes, and the Song of Songs—are joined in divine order: the first teaches fear and instruction, the second purges vanity and false delight, and the third reveals the reuslt- communion and love. One leads to the next, until the believer at last enters the innermost sanctuary of divine fellowship.
iii. The Holy of Holies.
Thus Proverbs teaches us what wisdom is; Ecclesiastes shows the vanity of the world in contrast to that wisdom. But the Song of Songs brings us into the Holiest of all—the very heart of divine communion—where stands the ark of the covenant, overshadowed by cherubim, and crowned with the mercy seat. Here, the presence of God dwelt in majesty, and even the angels, pure spirits, veiled their faces in awe (Isa. 6:2; 1 Pet. 1:12). This sets before us a most solemn truth: unless a man be pardoned by grace, justified by faith, sanctified in heart and conduct, and weaned from the vanities of this world, he is not fit to draw near to the sanctuary of God.
Therefore, it is not only presumptuous, but perilous, to approach this Song with carnal eyes, worldly affection, or unclean hands. As it is written, “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him” (1 Cor. 2:14). Those who handle holy things without reverence shall receive the judgment of Nadab and Abihu, who offered strange fire (Lev. 10:1–2). Yea, even the men of Bethshemesh, though they rejoiced at the return of the ark, were smitten for their irreverent curiosity, “because they had looked into the ark of the Lord… even fifty thousand and threescore and ten men…the LORD had smitten them with a slaughter…” (1 Sam. 6:19).
Let every reader, therefore, approach this book clothed with humility and godly fear. For though it speaks of divine love and intimate communion between Christ and His church, it speaks only to the pure in heart. If any man approaches it to satisfy fleshly fancy, or pry after profane curiosities, he will be struck rather than blessed. He comes to a holy mount without washing, and shall perish as Korah did (Num. 16). Inasmuch as the Lord blesses His people with peace and salvation, he knoweth how to mingle a secret curse in the very blessings of hypocrites.
The Most Holy Place also contained the ark of the covenant, in which lay the tables of the law (Heb. 9:4), testifying that God’s presence is ever joined with covenant obedience. “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. 66:2). “I delight to do thy will, O my God: yea, thy law is within my heart” (Ps. 40:8). The Lord loveth righteousness and hateth iniquity (Ps. 11:7; Heb. 1:9), and He will not give the joys of communion to those who trample His statutes.
Much more might be said. But the purpose of this commentary is not to offer a scholarly and exhaustive treatise, but to humbly gather the best of Bernard, Durham, Henry, and Ainsworth, and to offer a faithful witness to those who love the truth. And if some slander us for refusing fellowship with heretics, idolaters, and schismatics, let them know: our communion is with the Father, and with His Son Jesus Christ, by the Spirit. And the life we bear witness to as described in this Song shall be sufficient against them—that we are acquainted with the love of Christ, and they are not.
V. On the Nature of Songs in Scripture and the Title, Song of Songs.
There must also be something said concerning the title of this sacred book. For it is not without meaning that it is called The Song of Songs. The Word of God contains many songs—songs penned by holy men and women under divine inspiration. We read of the song of Moses, when Israel triumphed over Pharaoh in the sea (Ex. 15); of the song of Miriam, echoing the same (Ex. 15:20–21); the song of Deborah and Barak (Judg. 5); the song of Hannah, giving thanks for divine mercy (1 Sam. 2). These are noble songs, filled with truth and praise. Most notable of all are the Psalms, that complete and sufficient hymn-book given for the ornament of worship and the instruction of the Church in every age.
Yet even the Psalms, though inspired and glorious, are not titled The Song of Songs. And here we are taught a truth of no small matter. The Hebrew tongue, when it would exalt a thing above all others of its kind, expresses it by way of superlative: thus, holy of holies, king of kings, heaven of heavens. So too, this is the Song of Songs—not because other songs are base or unholy, but because this one is the chief. The most sacred. The crown of them all.
It is therefore to our shame that many in the modern church neglect this Song, or worse, profane it with lascivious interpretations. And while they forsake this most holy song, they rush instead to gather hymns and spiritual songs from the pens of mortal men—many of whom are heretics, and whose verses are laced with unsound doctrine, unsuitable affections, and language unfit for the sanctuary. Why is this so? It is because they lack a love of the truth. As it is written, “They received not the love of the truth, that they might be saved” (2 Thess. 2:10).
But the faithful must not be found among them. The Psalms are a rich treasure of inspired songs, sufficient for every condition of the godly soul. And this Song, standing above them all, is set forth for our highest contemplation—not for public singing, but for meditation and affection, for love and longing, for the soul’s secret communion with Christ.
What then shall we say of those blind and erring souls who suppose this book to be no more than a collection of sensual poems? What madness possesses them! What impiety blinds them! Shall we believe the Holy Ghost would sanctify carnal desire? Shall He commend to us the vanities of the flesh in the sacred pages of His Word? God forbid. “To the pure all things are pure, but to them that are defiled and unbelieving is nothing pure” (Titus 1:15). Let their mouths be stopped. Let them hear the title: Song of Songs—and tremble.
For if this be the Song of Songs, then surely its subject is not Solomon as a man or king, but as a type of the Lord of lords and the King of kings. It is Christ who sings in the Song. And it is His Church, redeemed and beloved, who answers.
VI. On the Types and Figures in Scripture.
It is also vital to observe, in approaching this Song, the nature and purpose of types, figures, and shadows as they are employed throughout Holy Scripture. For if it is true, as the Word declares, that “The Lord hath made all things for himself” (Prov. 16:4), then all creation, rightly understood, exists to magnify His glory and to set forth the wisdom and beauty of His eternal mind.
Hence, in the divine economy, the visible is often made to serve the invisible; the earthly to signify the heavenly. The tabernacle was not erected for its own sake, but to signify God’s dwelling among His people. The priests were adorned in holy garments—not for ornament—but to set forth the glory and intercession of Christ’s mediatorial office. Even the lives of the saints were made to bear witness to Him who was to come.
Noah, by the ark, prefigured the salvation of the elect through judgment. Joseph, in his humiliation and exaltation, portrayed the suffering and glory of Christ for the sake of His people. Samson, though weak in the flesh and undone by lust, yet in his death destroyed the enemies of God, and in this was made—by divine mercy—a shadow of Christ’s triumph through the cross.
Thus, when we come to this Song, we are not surprised to find again such figures and allegories employed. Yet, glorious as these shadows are in themselves, they vanish like morning mist before the shining of the Sun. For Christ, who is “altogether lovely” (Song 5:16), is not a type, but the truth itself. He is not a shadow, but the substance. All that went before pointed to Him, and in this Song, He is revealed—not under the veil of ceremony, but in the intimacy of love. The types find their end in His person; the figures lay protrate before His glory.
Therefore, let us not stumble at the use of earthly images in this Song, but rather behold how they are sanctified and lifted up to declare the surpassing beauty of Christ and the union He has with His Church. As the apostle saith, “All these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11). The figures serve the final revelation. The shadows yield to the light. And Christ is all in all.
VII. On Earthly Things Passing Away, and the Triumph of the Spiritual.
And just as the shadows give way to the substance, and types yield to their fulfilment, so too must all things that are of this earth pass away, and give place to that which is spiritual and eternal. For though the things of this life may glitter for a time—glorious in form and radiant in beauty—they are destined to perish. They are not the treasure, but the veil; not the glory, but the fleeting glimmer of it.
Among all earthly things, romance stands as the highest ornament of man’s affections. Songs are written to commemorate it. Stories are forged to enshrine it. Its pathos and triumphs have been made immortal in human literature. Shakespeare, prince of poets among mortals, once wrote, “From fairest creatures we desire increase, that thereby beauty’s rose might never die.” In that single line is captured the symphony of love in its entirety: to be taken by it in a glance, to feel it stir the soul, to pursue it in hope, to fear its loss, to enjoy its sweetness, and to see it flourish in the enduring fruit of progeny. A whole tale of love—desire, fulfilment, and legacy—summed in a breath. Though it be but a whisper.
Yet even so, even this, must fade. For all the splendour of earthly love, it cannot remain. It is like a breath of wind upon a bank of violets—sweet for a moment, but fleeting. “No more.” Turn again and it is gone. “Vanity of vanities, saith the Preacher; all is vanity” (Eccl. 1:2). “All flesh is grass, and all the goodliness thereof is as the flower of the field” (Isa. 40:6). “Man also knoweth not his time: as the fishes that are taken in an evil net… so are the sons of men snared in an evil time, when it falleth suddenly upon them” (Eccl. 9:12).
So it is with all life under the sun. Whether noble or excellent, like the study of philosophy; whether rich in colour and force, like the waterfall or the rose; whether radiant in beauty and adornment, like the face of a lovely maiden—yea, all things that men admire, from the lowest to the highest, from the base to the exalted, shall be brought to nothing on the last day. “The world passeth away, and the lust thereof: but he that doeth the will of God abideth forever” (1 John 2:17). Only that which is perfect and spiritual shall remain.
It is therefore the height of folly to suppose that this most sacred Song is merely a trifling record of carnal infatuation. Let all who speak so be ashamed. Let the poets of the world rise up and rebuke them—for even they knew well how to adorn the earthly. But this book speaks of heavenly love, and they who twist the heavenly into the earthly invert the very order of truth. They turn the world upside down. They put darkness for light, and light for darkness; they call the spiritual, carnal, and the holy, profane.
Such men understand neither the Scriptures nor the power of God.
VIII. On Marriage as a Temporary Ordinance.
Therefore, we must conclude that inasmuch as all things in this world—life, matter, and form—must be dissolved on the last day, so too must the ordinances which govern this life be brought to their appointed end. Among these is the ordinance of marriage. Though instituted by God, holy and honourable in its season, it is nevertheless of this world, and shall not pass into the world to come.
For our Lord Himself declares, “In the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matt. 22:30). And the apostle bears witness, “There is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28). In glory, we shall put off all distinctions of flesh, for “flesh and blood cannot inherit the kingdom of God” (1 Cor. 15:50). “It is sown a natural body; it is raised a spiritual body” (v. 44). “This corruptible must put on incorruption, and this mortal must put on immortality” (v. 53).
We shall indeed “shuffle off this mortal coil,” and cast off this earthly frame. The body that is now suited for marriage and earthly life shall be transformed, made like unto Christ’s glorious body, suited for communion with God in the heavenly life. For if all things below must pass—if even the most sacred ordinances are to be dissolved in the brightness of the world to come—what then shall we say of this Song? Shall we imagine it speaks of that which shall not endure? God forbid.
“Whatsoever things were written aforetime were written for our learning” (Rom. 15:4). And again, “They are they which testify of me” (John 5:39). The Lord Jesus Christ is the Word—the sum and scope of all Scripture. Therefore, this Song, like the rest of the holy books, is not about temporal things, but of Christ and His Church. It may borrow the language of marriage, as it borrows the imagery of vineyards, gardens, spices, and flocks—but it is not about marriage itself. That ordinance shall pass away. This union shall not.
The kingdom of God cometh not with observation, for “the kingdom of God is within you” (Luke 17:21). The mysteries of that kingdom—though veiled in allegory and poetry—speak of a higher mode of existence, that of intimate and everlasting communion with God in Christ. For though marriage is holy, instituted for the mutual help of man and wife, for the restraint of lust, and for the propagation of a godly seed (WCF 24.2), yet this is not the ultimate end of the Song. It is not a manual for romance. It is a revelation of love divine.
True, we may learn much from this holy book on the right manner of behavior in marriage, for the brightness of the glory of the Son of God shining upon the soul doth illuminate many dark corners. The love of God does indeed enable us to love our neighbour. But it is the height of madness—and a grave perversion of order—to reverse the design of the Spirit and say, “This book is about human love, and it teaches us about Christ’s love secondarily.” Such men do not know Christ. They worship the Christ of their own belly, “whose end is destruction, whose god is their belly, whose glory is in their shame, who mind earthly things” (Phil. 3:19).
But “our conversation is in heaven” (v. 20). Our love is in heaven. Our union is in heaven. And let all who name the name of Christ forsake every earthly entanglement and lift up their eyes unto that eternal inheritance which shall never pass away.
“Heaven and earth shall pass away” (Matt. 24:35). Husband and wife shall pass away. Marriage itself shall pass away. But the love of the Son of God—glorious in holiness, giving Himself for His bride the Church—this shall not pass. This is the very substance and joy of heaven. This is the Song of Songs, and they that truly love Him shall sing it forever.
ii. On Marriage being an appropriate allegory for this Spiritual truth.
We must also consider the mind of the Spirit in conveying these divine and blessed truths to us in the manner of allegory. For the Song of Songs is not, as the base and carnal suppose, chiefly a poetic reflection on the affections of man and wife, from which we are to ascend upward into a spiritual understanding of Christ and His Church. This is a monstrous and carnal reversal. We do not deny that there is instruction in this book concerning marriage—but it is secondary, derivative, and always subject to the higher spiritual reality.
Let the reader beware: to put the earthly before the heavenly, the type before the substance, is no small fault. It is the very root of idolatry. For as the prophet declares, “Shall the work say of him that made it, He made me not?” (Isa. 29:16). And again, “He burneth part thereof in the fire… and the residue thereof he maketh a god” (Isa. 44:15). To mistake the image for the truth, or to use the earth as a ladder to the heavens, is to forge a god with one’s own hands—and to provoke the Lord to jealousy.
Indeed, this is the grievous error of many modern writers: to take that which God has spoken of most tenderly, and turn it to their own fancies. Yea, he who approaches this book with such vain delight, as if it were written for his amusement or sensuality, brings upon himself guilt of no small magnitude. “It had been better for him not to have known the way of righteousness” (2 Pet. 2:21). For God will not suffer men to trifle with His holy book.
Now, we do affirm that there is wisdom here touching marriage. But that wisdom flows downward, not upward. We learn earthly things by means of heavenly revelation—but never do we climb from the flesh to the spirit. “The natural man receiveth not the things of the Spirit of God” (1 Cor. 2:14). As the Westminster Confession declares:
“Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation.”
And as Bullinger writes, “God cannot be rightly known except by His Word; and God is to be received and believed to be such a one as He reveals Himself to us in His holy Word.”
Therefore, we do not begin with human marriage, or with any created ordinance, as though they were the source of truth. The heavens declare the glory of God, but they cannot teach His mercy. Marriage may reflect the covenant, but it cannot reveal Christ. We must begin with the Word.
In summary, the Song of Solomon is not a book about marital love from which we learn how Christ loves the Church. It is a book about Christ’s love for the Church, from which we learn, in part, the honourable estate of marriage, and our duties therein. The order must not be reversed. If our view of Christ and His love is founded in our own fallen affections, then even the most faithful will soon go amiss. But if our marriages are informed by the revealed love of Christ in His holy word, impressed upon our hearts by the Spirit of God, then they will reflect His glory in measure and truth.
It is therefore necessary, before proceeding further, to consider briefly the institution of marriage itself, that we might rightly understand the language employed in this divine Song. For it is not possible to interpret holy things rightly unless we begin with the pattern God has revealed.
The Westminster Confession of Faith declares:
“Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with a holy seed; and for preventing of uncleanness” (WCF 24.2).
In all the glorious places formed by the hand of God, none was so fit for habitation as the earth. And among all created things upon the earth, none was so glorious as man—formed in God’s image, possessed of reason, and created for communion. Yet among all the conditions in which man might dwell, none was so excellent as that near and dear union between man and his Maker. The union of the soul with God was the miracle of creation. That the infinite, eternal, and almighty God should stoop to commune with frail man is the marvel of marvels. For, “What is man, that Thou art mindful of him?” (Ps. 8:4).
Yet God, seeing that it was not good for man to be alone, gave him a companion suited to him. And so, from man, He brought forth the woman, and by His ordinance joined them in holy matrimony. This union was not only for their mutual help and joy, nor only for the propagation of mankind, but also—as all things in Eden—for the greater purpose of setting forth the mystery of divine love: that glorious union between God and man, which, by His Spirit, brings forth fruit unto everlasting life.
But sin entered. And that holy union was shattered. The communion of man with God was lost. Now man is at enmity with God and with his neighbour. “There is none that understandeth, there is none that seeketh after God… There is no fear of God before their eyes” (Rom. 3:11,18). And God is angry with the wicked every day: “Thou hatest all workers of iniquity” (Ps. 5:5).
Nor does man, in his natural state, love his fellow. “Hateful, and hating one another” (Titus 3:3). What passes for love in the unregenerate is no true affection. It is either blind zeal, carnal sentiment, selfish indulgence, or a remedy to boredom. It cannot endure trial. It seeks its own. It evermore and always faileth. For love, in the biblical sense, is not of man but of God. “Love is patient, and kind… it seeketh not her own, is not easily provoked… rejoiceth not in iniquity, but rejoiceth in the truth… beareth all things, believeth all things… endureth all things. Love never faileth” (1 Cor. 13:4–8). This is not natural affection—it is divine.
Therefore, the subject of love is not a light or common thing. It is not a human invention. It is a spiritual virtue, the crown of all graces, and the most excellent gift of the Spirit. “Love is of God; and every one that loveth is born of God, and knoweth God… we love Him, because He first loved us” (1 John 4:7,19).
Hence, if love is the centrepiece and crown of marriage, then marriage itself becomes a spiritual study. Only the disciples of Christ can rightly perceive, receive, and walk in this mystery. Those who are not taught of God cannot love. And those who do not love, do not know God—for God is love.
Thus, the Song of Songs, which celebrates this highest and holiest union, cannot be rightly understood by the carnal, nor explained by the unregenerate. It is a spiritual book, concerning a spiritual love, addressed to a spiritual people. And marriage—though it supplies the language—is not the fountain of its meaning, but the shadow. The reality is Christ and His Church.
iii. On Covenant Theology being a necessary study to the preparation of the reading of this holy book.
As we have spoken of marriage as a divine ordinance, so it is necessary—though briefly—to speak of the covenant, and the principle of covenant theology, without which the Song of Songs cannot be rightly understood. For just as God ordained marriage for the prevention of lust, the lawful increase of mankind, and the raising up of a holy seed to Himself, so also did He ordain that this union be bound by covenant—a solemn bond, a sacred pledge, an oath undertaken before God, comprising promises, prohibitions, conditions, obligations, and sanctions. This concept is not marginal but central to the interpretation of all Holy Scripture, and especially of this sacred book, which is the Song of the covenant. The Larger Catechism states, ““What was the providence of God toward man in the estate in which he was created?
Answer: The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; [Gen. 2:8, 15–16] putting the creatures under his dominion, [Gen. 1:28] and ordaining marriage for his help; [Gen. 2:18] affording him communion with himself; [Gen. 1:26–29; 3:8] instituting the sabbath; [Gen. 2:3] entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, [Gal. 3:12; Rom. 10:5] of which the tree of life was a pledge; [Gen. 2:9] and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death. [Gen. 2:17]”
Thus, the original relationship between God and man was covenantal—not partial, nor implied, but total and binding. The condition was clear: perfect, personal, and perpetual obedience. The prohibition likewise was express: “Thou shalt not eat… for in the day that thou eatest thereof, thou shalt surely die.” (Gen. 2:17).
Man transgressed. And by that breach, he fell from communion into condemnation. It is no wonder, then, that the prophets speak of Judah’s sin in the language of adultery (Jer. 3; Ezek. 16, 23; Hos. 2), for covenant-breaking is spiritual harlotry. Ezekiel, with dread solemnity, indicts Israel not merely for failing morally, but for breaking faith, for playing the whore against the God who had entered into a marriage covenant with her. What is this but a mournful echo of that first broken bond in Eden? And what is all Scripture thereafter but the unfolding of God’s redemptive purpose to repair it and restore mankind to fellowship and love?
The covenant of works left man condemned, without strength, and guilty. The obligations still stand, for God’s law cannot be nullified. But man cannot fulfill them. Therefore, if there is to be any restoration—any return to the blessed union of love—it must be by another covenant. This is the Covenant of Grace, the second and better covenant, established with Christ as the second Adam, and in Him with all the elect as His seed (Rom. 5:12–21; Gal. 3:16).
The Catechism teaches:
“God, of His mere love and mercy, delivereth His elect out of the estate of sin and misery… and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.”
This covenant is the fountain from which all saving blessings flow. It is the covenant of communion, of redemption, of love. It is administered in promises, prophecies, types, sacrifices, and ordinances under the Old Testament, and now, with greater clarity, in the preaching of the Word and the sacraments under the New. And its Mediator is Christ alone—the eternal Son of God, made flesh, who alone fulfilled the covenant terms in our stead, obeyed the law, suffered the curse, and by His blood sealed the eternal bond.
What then? If the covenant of works was the framework of Eden, and the covenant of grace is the framework of redemption, and if marriage is itself a covenant, then it follows necessarily that the union of Christ and His Church, spoken of in this Song, must be understood covenantally. The Apostle declares it plainly:
“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.” (Eph. 5:31–32)
Therefore, to understand marriage rightly, one must be acquainted with the wisdom of Christ and His covenant love. And to understand Christ’s love, one must know the doctrine of the covenant. These are not isolated themes, but interwoven cords. And he who would approach this most sacred of all songs—the Song of Songs—must come as a covenant scholar, not in the flesh but in the Spirit. Let him rejoice who sees in it the beauty of the Redeemer and the bond of grace that joins Him to His bride.
Conclusion.
Closing Prayer.
Our gracious and glorious Redeemer,
our Father and our God,
thou who hast promised to be with thy people
and to guide them into their promised land.
Thou hast ever been our God of old—
before the worlds were framed, or ever we were created,
we were chosen in Christ
and elected unto the knowledge of the Son of God.
For this we give thee abundant thanks
and praise thy glorious name.
Father, as thy children of former times wandered in the wilderness,
so do we in this present world,
unable to take one step forward
except thou go before us as our guide.
Many dangers, trials, and enemies compass us about,
such as would overcome and devour us
if thou didst not undertake for us
and relieve us in our distress.
Therefore we cry unto thee for help, for deliverance, and for succour.
Thou hast ever been the consolation of the righteous,
our Saviour and our high tower.
Deliver us from all evil,
comfort us in every tribulation,
and grant us patience to wait for that final day
when thou shalt make all things plain
and reveal that all was for our everlasting good as wrought by thy careful hand.
Give us faith to believe thy promises
and hope in the Son of God, Jesus Christ—
our blessed and glorious Redeemer—
in whose holy and most excellent name we pray,
Amen.
Fearless Puritan: 