Psalm 150 (continued, part 8)
Endurance (vv. 4–6). When confronted by the stern fact of death, not everybody dives into an escape hatch and shouts, "Let's eat, drink, and be merry, for tomorrrow we die!" Many people just grit their teeth, square their shoulders, and endure. They hold on to that ancient motto, "Where there's life, there's hope!" (That's a good paraphrase of v. 4.)
Solomon didn't urge us to join the "jet set" and start searching for exotic pleasures in faraway places. Instead, he listed some of the common experiences of home life: happy leisurely meals (v. 7), joyful family celebrations (v. 8), a faithful, loving marriage (v. 9), and hard work (v. 10). What a contrast to modern society's formula for happiness: fast food and a full schedule, the addictive pursuit of everything new, "livein" relationships, and shortcuts guaranteed to help you avoid work but still get rich quick.
That motto goes as far back as the third century BC. It's part of a conversation between two farmers who are featured in a poem by the Greek poet Theokritos. "Console yourself, dear Battos," says Korydon. "Things may be better tomorrow. While there's life, there's hope. Only the dead have none." Shades of Ecclesiastes!
In recent years, many voices have united to call us back to the traditional values of life. Some people are getting tired of the emptiness of living on substitutes. They want something more substantial than the "right" labels on their clothes and the "right" names to drop at the "right" places. Like the younger brother in our Lord's parable (Luke 15:11–24), they have discovered that everything that's really important is back home at the Father's house.
Solomon would be the last person to discourage anybody from hoping for the best. Better to be a living dog (and dogs were despised in that day) than a dead lion. All that the Preacher asked was that we have some common sense along with our hope, lest too late we find ourselves grasping a false hope.
To begin with, let's keep in mind that one day we shall die (v. 5). The Christian believer has "a living hope," not a "dead" hope, because the Savior is alive and has conquered death (1 Peter 1:3–5; 2 Tim. 1:10). A hope that can be destroyed by death is a false hope and must be abandoned.
Enjoy your meals (v. 7). The average Jewish family began the day with an early snack and then had a light meal ("brunch") sometime between ten o'clock and noon. They didn't eat together again until after sunset. When their work was done they gathered for the main meal of the day. It consisted largely of bread and wine,
What Solomon wrote about the dead can be
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perhaps milk and cheese, with a few vegetables and fruit in season, and sometimes fish. Meat was expensive and was served only on special occasions. It was a simple meal that was designed to nourish both the body and the soul, for eating together ("breaking bread") was a communal act of friendship and commitment.
God. Even their rabbis learned a trade (Paul was a tentmaker) and reminded them, "He who does not teach a son to work, teaches him to steal." Paul wrote, "If any would not work, neither should he eat" (2 Thess. 3:10).
"Do it with all your might" (nasb) suggests two things: Do your very best, and do it while you still have strength. The day may come when you will have to lay down your tools and make way for a younger and stronger worker. Colossians 3:17 applies this principle to the New Testament Christian.
King Solomon sat down to a daily feast (1 Kings 4:22–23), but there is evidence that he didn't always enjoy it. "Better a meal of vegetables where there is love than a fattened calf with hatred" (Prov. 15:17 niv). "Better a dry crust with peace and quiet than a house full of feasting, with strife" (Prov. 17:1 niv). The most important thing on any menu is family love, for love turns an ordinary meal into a banquet. When the children would rather eat at a friend's house than bring their friends home to enjoy their mother's cooking, it's time to take inventory of what goes on around the table.
The things that make up employment in this life will not be present in the grave (sheol, the realm of the dead), so make the most of your opportunities now. One day our works will be judged, and we want to receive a reward for His glory (1 Cor. 3:10ff.; Col. 3:23–25). If we fear God and walk by faith we will not try to escape or merely endure life. We will enjoy life and receive it happily as a gift from the Lord.
Enjoy every occasion (v. 8). Life was difficult in the average home, but every family knew how to enjoy special occasions such as weddings and reunions. That's when they wore their white garments (a symbol of joy) and anointed themselves with expensive perfumes instead of the usual olive oil. These occasions were few, so everybody made the most of them.
2. Life Is Unpredictable (9:11–18) Anticipating the response of his listeners (and his readers), Solomon turned from his discussion of death and began to discuss life. "If death is unavoidable," somebody would argue, "then the smartest thing we can do is major on our strengths and concentrate on life. When death comes, at least we'll have the satisfaction of knowing we worked hard and achieved some success."
But Solomon advised the people to wear white garments always and to anoint themselves always with special perfume. Of course, his congregation didn't take his words literally, because they knew what he was saying: make every occasion a special occasion, even if it's ordinary or routine. We must not express our thanksgiving and joy only when we are celebrating special events. "Rejoice in the Lord always. Again I will say, rejoice!" (Phil. 4:4 nkjv).
2. Life is unpredictable—9:11–18
"Don't be too sure of that!" was Solomon's reply. "You can't guarantee what will happen in life, because life is unpredictable."
Our abilities are no guarantee of success (vv. 11–12). While it is generally true that the fastest runners win the races, the strongest soldiers win the battles, and the smartest and most skillful workers win the best jobs, it is also true that these same gifted people can fail miserably because of factors out of their control. The successful person knows how to make the most of "time and procedure" (8:5), but only the Lord can control "time and chance" (v. 11).
Among other things, this may be what Jesus had in mind when He told His disciples to become like little children (Matt. 18:1–6). An unspoiled child delights in the simple activities of life, even the routine activities, while a pampered child must be entertained by a variety of expensive amusements. It's not by searching for special things that we find joy, but by making the everyday things special.
Solomon already affirmed that God has a time for everything (3:1–8), a purpose to be fulfilled in that time (8:6), and "something beautiful" to come out of it in the end (3:11). The word chance simply means occurrence or event. It has nothing to do with gambling. We might say, "I just happened to be in the right place at the right time, and I got the job. Ability had very little to do with it!"
Enjoy your marriage (v. 9). Solomon knew nothing about "live-in couples" or "trial marriages." He saw a wife as a gift from God (Prov. 18:22; 19:14), and marriage as a loving commitment that lasts a lifetime. No matter how difficult life may be, there is great joy in the home of the man and woman who love each other and are faithful to their marriage vows. Solomon would agree with psychiatrist M. Scott Peck who calls commitment "the foundation, the bedrock of any genuinely loving relationship" (The Road Less Traveled, 140).
Of course, Christians don't depend on such things as "luck" or "chance," because their confidence is in the loving providence of God. A dedicated Christian doesn't carry a rabbit's foot or trust in lucky days or numbers. Canadian humorist Stephen Leacock said, "I'm a great believer in luck. I find that the harder I work, the more I have of it." Christians trust God to guide them and help them in making decisions, and they believe that His will is best. They leave "time and chance" in His capable hands.
It's too bad Solomon didn't live up to his own ideals. He forsook God's pattern for marriage and then allowed his many wives to seduce him from the Lord (1 Kings 11:1–8). If he wrote Ecclesiastes later in life, as I believe he did, then verse 9 is his confession, "Now I know better!"
Enjoy your work (v. 10). The Jewish people looked upon work not as a curse, but as a stewardship from
Who knows when trouble will arrive on the scene
Ecclesiastes 9—10
already compared a good name to fragrant perfume (7:1), so he used the image again. What dead flies are to perfume, folly is to the reputation of the wise person. The conclusion is logical: Wise people will stay away from folly!
and wreck all our great plans (v. 12)? When they least expect it, fish are caught in the net and birds are caught in the trap. So men are snared in "evil times," sudden events that are beyond their control. That's why we should take to heart the admonition against boasting (James 4:13–17).
Why is one person foolish and another wise? It all depends on the inclinations of the heart (v. 2). Solomon was not referring to the physical organ in the body, because everybody's heart is in the same place, except for those who might have some birth defect. Furthermore, the physical organ has nothing to do with wisdom or folly. Solomon was referring to the center of one's life, the "master control" within us that governs "the issues of life" (Prov. 4:23).
Our opportunities are no guarantee of success (vv. 13–18). It is not clear whether the wise man actually delivered the city, or whether he could have saved it, and was asked but did not heed. I lean toward the second explanation because it fits in better with verses 16–18. (The Hebrew allows for the translation "could have"; see the verse 15 footnote in the nasb). The little city was besieged and the wise man could have delivered it, but nobody paid any attention to him. Verse 17 suggests that a ruler with a loud mouth got all of the attention and led the people into defeat. The wise man spoke quietly and was ignored. He had the opportunity for greatness but was frustrated by one loud ignorant man.
In the ancient world, the right hand was the place of power and honor, while the left hand represented weakness and rejection (Matt. 25:33, 41). Many people considered the left side to be "unlucky." (The English word sinister comes from a Latin word that means "on the left hand.") Since the fool doesn't have wisdom in his heart, he gravitates toward that which is wrong (the left) and gets into trouble (see 2:14). People try to correct him, but he refuses to listen, and this tells everybody that he is a fool (v. 3).
"One sinner [the loud ruler] destroys much good" (v. 18 nkjv) is a truth that is illustrated throughout the whole of Scripture, starting with Adam and his disobedience to God (Gen. 3; Rom. 5). Achan sinned and brought defeat on the army of Israel (Josh. 7). David's sin brought trouble to Israel (2 Sam. 24), and the revolt of Absalom led the nation into a civil war (2 Sam. 15ff.).
Having laid down the principle, Solomon then applied it to four different "fools."
Since death is unavoidable and life is unpredictable, the only course we can safely take is to yield ourselves into the hands of God and walk by faith in His Word. We don't live by explanations; we live by promises. We don't depend on luck but on the providential working of our loving Father as we trust His promises and obey His will.
The Foolish Ruler (10:4–7) If there is one person who needs wisdom, it is the ruler of a nation. When God asked Solomon what gift he especially wanted, the king asked for wisdom (1 Kings 3:3–28). Lyndon B. Johnson said, "A president's hardest task is not to do what's right, but to know what's right." That requires wisdom.
As we walk by faith, we need not fear our "last enemy," because Jesus Christ has conquered death. "Fear not; I am the first and the last; I am He that liveth, and was dead; and, behold, I am alive for evermore" (Rev. 1:17–18). Because He is alive, and we live in Him, we don't look at life and say, "Vanity of vanities, all is vanity!"
A proud ruler (v. 4). If a ruler is proud, he may say and do foolish things that cause him to lose the respect of his associates. The picture here is of a proud ruler who easily becomes angry and takes out his anger on the attendants around him. Of course, if a man has no control over himself, how can he hope to have control over his people? "He who is slow to anger is better than the mighty and he who rules his spirit than he who takes a city" (Prov. 16:32 nkjv). "Whoever has no rule over his own spirit is like a city broken down, without walls" (Prov. 25:28 nkjv).
Instead, we echo the confidence expressed by the apostle Paul: "But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord" (1 Cor. 15:57–58 nkjv).
However, it isn't necessary for his servants to act like fools! In fact, that's the worst thing they can do (8:3). Far better that they control themselves, stay right where they are, and seek to bring peace. "Through patience a ruler can be persuaded, and a gentle tongue can break a bone" (Prov. 25:15 niv). "A king's wrath is a messenger of death, but a wise man will appease it" (Prov. 16:14 niv). To be sure, there is a righteous anger that sometimes needs to be displayed (Eph. 4:26), but not everything we call "righteous indignation" is really "righteous." It is so easy to give vent to jealousy and malice by disguising them as holy zeal for God. Not every religious crusader is motivated by love for God or
CHAPTER ELEVEN Ecclesiastes 10 A LITTLE FOLLY IS DANGEROUS B
3. Beware of folly—10:1–20
efore he concluded his message, Solomon thought it wise to remind his congregation once again of the importance of wisdom and the danger of folly. (The word folly is used nine times in this chapter.) In verse 1, he laid down the basic principle that folly creates problems for those who commit it. He had
Ecclesiastes 10
plined actions (swaying and "staring") that hold the snake's attention and keep the serpent under control. It is indeed an art.
obedience to the Word. His or her zeal could be a mask that is covering hidden anger or jealousy.
A pliable ruler (vv. 5–7). But if a ruler is too pliable, he is also a fool. If he lacks character and courage, he will put fools in the high offices and qualified people in the low offices. The servants will ride on horses while the noblemen will walk (see Prov. 19:10; 30:21–22). If a ruler has incompetent people advising him, he is almost certain to govern the nation unwisely.
Solomon described a performer who was bitten by the snake before the man had opportunity to "charm" it. Besides risking his life, the charmer could not collect any money from the spectators (see v. 11 niv). They would only laugh at him. He was a fool because he rushed and acted as though the snake was charmed. He wanted to collect his money in a hurry and move to another location. The more "shows" he put on, the bigger his income. Instead, he made no money at all.
Solomon's son Rehoboam was proud and unyielding, and this led to the division of the kingdom (1 Kings 12:1–24). Instead of following the advice of the wise counselors, he listened to his youthful friends. He made the elders walk and he put the young men on the horses. On the other hand, more than one king in Jewish history has been so pliable that he turned out to be nothing but a figurehead. The best rulers (and leaders) are men and women who are tough-minded but tenderhearted, who put the best people on the horses and don't apologize for it.
Some charmers had a mongoose available that "caught" the snake just at the right time and "saved" the man from being bitten. If for some reason the mongoose missed his cue, the serpent might attack the charmer, and that would be the end of the show. Either way, the man was foolish.
The common denominator among these "foolish workers" seems to be presumption. They were overconfident and ended up either hurting themselves or making their jobs harder.
Foolish Workers (10:8–11) Students are not agreed on what Solomon's point is in this graphic section. Was he saying that every job has its occupational hazards? If so, what lesson was he teaching, and why did he take so much space to illustrate the obvious? His theme is folly, and he certainly was not teaching that hard work is foolish because you might get injured! Throughout the book, Solomon emphasized the importance of honest labor and the joys it can bring. Why would he contradict that message?
Foolish Talkers (10:12–15) In the book of Proverbs, Solomon had much to say about the speech of fools. In this paragraph, he pointed out four characteristics of their words.
Destructive (v. 12). The wise person will speak gracious words that are suited to the listeners and the occasion (Prov. 10:32; 25:11). Whether in personal conversation or public ministry, our Lord always knew the right thing to say at the right time (Isa. 50:4). We should try to emulate Him. But the fool blurts out whatever is on his mind and doesn't stop to consider who might be hurt by it. In the end, it is the fool himself who is hurt the most: "a fool is consumed by his own lips" (Eccl. 10:12 niv).
I believe Solomon was describing people who attempted to do their work and suffered because they were foolish. One man dug a pit, perhaps a well or a place for storing grain, but fell into the pit himself. Why? Because he lacked wisdom and failed to take proper precautions. Frequently Scripture uses this as a picture of just retribution, but that doesn't seem to be the lesson here. (See Ps. 7:15; 9:15–16; 10:2; 35:8; 57:6; Prov. 26:27; 28:10.) Another man broke through a hedge [wall, fence], perhaps while remodeling his house, and a serpent bit him. Serpents often found their way into hidden crevices and corners, and the man should have been more careful. He was overconfident and did not look ahead.
In Scripture, destructive words are compared to weapons of war (Prov. 25:18), a fire (James 3:5–6), and a poisonous beast (James 3:7–8). We may try to hurt others with our lies, slander, and angry words, but we are really hurting ourselves the most. "He who guards his mouth preserves his life, but he who opens wide his lips shall have destruction" (Prov. 13:3 nkjv). "Whoever guards his mouth and tongue keeps his soul from troubles" (Prov. 21:23 nkjv).
Unreasonable (v. 13). What he says doesn't make sense. And the longer he talks, the crazier it becomes. "The beginning of his talking is folly, and the end of it is wicked madness" (nasb). He would be better off to keep quiet, because all that he says only lets everybody know that he is a fool (5:3). Paul called these people "unruly and vain talkers" (Titus 1:10), which J. B. Phillips translates "who will not recognize authority, who talk nonsense" (ph).
Verse 9 takes us to the quarries and the forests, where careless workers are injured cutting stones and splitting logs. Verse 10 pictures a foolish worker par excellence: a man who tried to split wood with a dull ax. The wise worker will pause in his labors and sharpen it. As the popular slogan says, "Don't work harder—work smarter!"
Snake charmers were common as entertainers in that day (v. 11; and see Ps. 58:4–5; Jer. 8:17). Snakes have no external ears; they pick up sound waves primarily through the bone structure of the head. More than the music played by the charmer, it is the man's disci-
Occasionally in my travels, I meet people who will talk about anything anybody brings up, as though they were the greatest living experts on that subject. When the Bible or religion comes into the conversation, I qui-
Ecclesiastes 10
suggestion is that this servant became king with the help of his friends (cf. 4:13–14). Now he was obligated to give them all jobs so he could remain on the throne. In spite of their selfish and expensive indulgence, these hirelings could not be dismissed, because the king's security depended on them. To the victor belong the spoils!
etly wait for them to hang themselves, and they rarely disappoint me. The Jewish writer Shalom Aleichem said, "You can tell when a fool speaks: he grinds much and produces little."
Uncontrolled (v. 14a). The fool is "full of words" without realizing that he is saying nothing. "In the multitude of words, sin is not lacking, but he who restrains his lips is wise" (Prov. 10:19 nkjv). The person who can control his or her tongue is able to discipline the entire body (James 3:1–2). Jesus said, "But let your 'Yes' be 'Yes' and your 'No' be 'No.' For whatever is more than this is from the evil one" (Matt. 5:37 nkjv). Boastful (14b-15). Foolish people talk about the future as though they either know all about it or are in control of what will happen. "Do not boast about tomorrow, for you do not know what a day may bring forth" (Prov. 27:1 nkjv). Several times before, Solomon has emphasized man's ignorance of the future (3:22; 6:12; 8:7; 9:12), a truth that wise people receive but fools reject. (See James 4:13–17.)
Incompetence (v. 18). These foolish officers are so busy with enjoyment that they have no time for employment, and both the buildings and the organization start to fall apart. "He also who is slothful in his work is brother to him that is a great waster" (Prov. 18:9). There is a difference between those who use an office and those who merely hold an office (1 Tim. 3:10). Immature people enjoy the privileges and ignore the responsibilities, while mature people see the responsibilities as privileges and use them to help others.
Woodrow Wilson wrote, "A friend of mine says that every man who takes office in Washington either grows or swells; when I give a man an office, I watch him carefully to see whether he is swelling or growing."
Indifference (v. 19). This verse declares the personal philosophy of the foolish officers: Eat all you can, enjoy all you can, and get all you can. They are totally indifferent to the responsibilities of their office or the needs of the people. In recent years, various developing nations have seen how easy it is for unscrupulous leaders to steal government funds in order to build their own kingdoms. Unfortunately, it has also happened recently to some religious organizations.
There is a bit of humor here. The fool boasts about his future plans and wearies people with his talk, but he can't even find the way to the city. In Bible times, the roads to the cities were well-marked so that any traveler could find his way, but the fool is so busy talking about the future that he loses his way in the present. "He can't find his way to the city" was probably an ancient proverb about stupidity, not unlike our "He's so dumb, he couldn't learn the route to run an elevator."
"For the love of money is a root of all kinds of evil" (1 Tim. 6:10 nkjv). The prophet Amos cried out against the wicked rulers of his day who trampled on the heads of the poor and treated them like the dust of the earth (Amos 2:7; and see 4:1; 5:11–12). The courts might not catch up with all the unscrupulous politicians, but God will eventually judge them, and His judgment will be just.
Foolish Officers (10:16–20) Solomon has already described foolish rulers. Now he exposes the folly of the officers who work under those rulers, the bureaucrats who were a part of the machinery of the kingdom. He gave four characteristics of these foolish men.
Indiscretion (v. 20). The familiar saying "A little bird told me" probably originated from this verse. You can imagine a group of these officers having a party in one of their private rooms and, instead of toasting the king, they are cursing ["making light of"] him. Of course, they wouldn't do this if any of the king's friends were present, but they were sure that the company would faithfully keep the secret. Alas, somebody told the king what was said, and this gave him reason to punish them or dismiss them from their offices.
Indulgence (vv. 16–17). If the king is immature, the people he gathers around him will reflect that immaturity and take advantage of it. But if he is a true nobleman, he will surround himself with noble officers who will put the good of the country first. Real leaders use their authority to build the nation, while mere officeholders use the nation to build their authority. They use public funds for their own selfish purposes, throwing parties and having a good time.
It is a judgment of God when a people are given immature leaders (Isa. 3:1–5). This can happen to a nation or to a local church. The term "elder" (Titus 1:5ff.) implies maturity and experience in the Christian life, and it is wrong for a believer to be thrust into leadership too soon (1 Tim. 3:6). Age is no guarantee of maturity (1 Cor. 3:1–4; Heb. 5:11–14), and youth sometimes outstrips its elders in spiritual zeal. Oswald Chambers said, "Spiritual maturity is not reached by the passing of the years, but by obedience to the will of God." The important thing is maturity, not just age.
Even if we can't respect the person in the office, we must respect the office (Rom. 13:1–7; 1 Peter 2:13–17). "You shall not revile God, nor curse a ruler of your people" (Ex. 22:28).
These hirelings were certainly indiscreet when they cursed the king, for they should have known that one of their number would use this event either to intimidate his friends or to ingratiate himself with the ruler. A statesman asks, "What is best for my country?" A politician asks, "What is best for my party?" But a mere officeholder, a hireling, asks, "What is safest and most profitable for me?"
The New International Version translates verse 16, "Woe to you, O land whose king was a servant." The
Ecclesiastes 10—11
Life is a STEWARDSHIP—fear God (12:13–14)
This completes Solomon's review of his fourth argument that life is not worth living, "the certainty of death" (2:12–23). He has concluded that life is indeed worth living, even though death is unavoidable (9:1–10) and life is unpredictable (9:11–18). What we must do is avoid folly (ch. 10) and live by the wisdom of God.
These four pictures parallel the four arguments that Solomon had wrestled with throughout the book. Life is not monotonous; rather, it is an adventure of faith that is anything but predictable or tedious. Yes, death is certain, but life is a gift from God and He wants us to enjoy it. Are there questions we can't answer and problems we can't solve? Don't despair. God teaches us His truth as we advance in "the school of life," and He will give us wisdom enough to make sensible decisions. Finally, as far as wealth is concerned, all of life is a stewardship from God; and one day He will call us to give an account. Therefore, "fear God, and keep his commandments" (12:13).
This also concludes the second part of his discourse. He has reviewed the four arguments presented in chapters 1 and 2, and has decided that life was really worth living after all. The best thing we can do is to trust God, do our work, accept what God sends us, and enjoy each day of our lives to the glory of God (3:12–15, 22; 5:18–20; 8:15; 9:7–10). All that remains for the Preacher is to conclude his discourse with a practical application, and this he does in chapters 11 and 12. He will bring together all the various strands of truth that he has woven into his sermon, and he will show us what God expects us to do if we are to be satisfied.
Life Is an Adventure: Live by Faith (11:1–6) When I was a boy, I practically lived in the public library during the summer months. I loved books, the building was cool, and the librarians gave me the run of the place since I was one of their best customers. One summer I read nothing but true adventure stories written by real heroes like Frank Buck and Martin Johnson. These men knew the African jungles better than I knew my hometown! I was fascinated by I Married Adventure, the autobiography of Martin Johnson's wife, Osa. When Clyde Beatty brought his circus to town, I was in the front row watching him "tame" the lions.
CHAPTER TWELVE Ecclesiastes 11 WHAT LIFE IS ALL ABOUT I
s life worth living?"
That was the question the Preacher raised when he began the discourse that we call Ecclesiastes. After experimenting and investigating "life under the sun," he concluded, "No, life is not worth living!" He gave four arguments to support his conclusion: the monotony of life, the vanity of wisdom, the futility of wealth, and the certainty of death.
Since those boyhood days, life has become a lot calmer for me, but I trust I haven't lost that sense of adventure.
In fact, as I get older, I'm asking God to keep me from getting set in my ways in a life that is routine, boring, and predictable. "I don't want my life to end in a swamp," said British expositor F. B. Meyer. I agree with him. When I trusted Jesus Christ as my Savior, "I married adventure"; and that meant living by faith and expecting the unexpected.
III. THE PROBLEM DECIDED (11—12) A.Live by faith—11:1–6
Being a wise man, Solomon reviewed his arguments and this time brought God into the picture. What a difference it made. He realized that life was not monotonous but filled with challenging situations from God, each in its own time and each for its own purpose. He also learned that wealth could be enjoyed and employed to the glory of God. Though man's wisdom couldn't explain everything, Solomon concluded that it was better to follow God's wisdom than to practice man's folly. As for the certainty of death, there is no way to escape it; and it ought to motivate us to enjoy life now and make the most of the opportunities God gives us.
Solomon used two activities to illustrate his point: the merchant sending out his ships (vv. 1–2) and the farmer sowing his seed (vv. 3–6). In both activities, a great deal of faith is required, because neither the merchant nor the farmer can control the circumstances. The ships might hit a reef, meet a storm, or be attacked by pirates, and the cargo lost. Bad weather, blight, or insects might destroy the crop, and the farmer's labor would be in vain. However, if the merchant and the farmer waited until the circumstances were ideal, they would never get anything done! Life has a certain amount of risk to it, and that's where faith comes in.
Now Solomon was ready for his conclusion and personal application. What he did was present four pictures of life and attach to each picture a practical admonition for his listeners (and readers) to heed. The development looks like this:
The merchant (vv. 1–2). "Cast thy bread upon the waters" may be paraphrased "Send out your grain in ships." Solomon himself was involved in various kinds of trade, so it was natural for him to use this illustration (1 Kings 10:15, 22). It would be months before the ships would return with their precious cargo; but when they did, the merchant's faith and patience would be rewarded. Verse 2 suggests that he spread out
Life is an ADVENTURE—live by faith (11:1–6) Life is a GIFT—enjoy it (11:7—12:8) Life is a SCHOOL—learn your lessons (12:9–12)
Ecclesiastes 11
Life Is a Gift: Enjoy It (11:7–12:8) This is Solomon's sixth and final admonition that we accept life as a gift and learn to enjoy all that God shares with us (see 2:24; 3:12–15, 22; 5:18–20; 8:15; 9:7–10). In order to do this, we must obey three instructions: rejoice (11:7–9), remove (11:10), and remember (12:1–8).
B.Enjoy life now. 11:7—12:8 his wealth and not put everything into one venture. After all, true faith is not presumption.
"For you do not know" is a key phrase in this section (vv. 2, 5, 6). Man is ignorant of the future, but he must not allow his ignorance to make him so fearful that he becomes either careless or paralyzed. On the contrary, not knowing the future should make us more careful in what we plan and what we do. Verse 2 can be interpreted "Send cargo on seven or eight ships, because some of them are bound to bring back a good return on the investment." In other words, "Don't put all your eggs in one basket."
Rejoice (11:7–9). What a joy it is to anticipate each new day and accept it as a fresh gift from God! I confess that I never realized what it meant to live a day at a time until I was nearly killed in an auto accident back in 1966. It was caused by a drunk driver careening around a curve between eighty and ninety miles per hour. By the grace of God, I had no serious injuries; but my stay in the intensive care ward, and my time of recuperation at home, made me a firm believer in Deuteronomy 33:25: "As thy days, so shall thy strength be." Now when I awaken early each morning, I thank God for the new day; and I ask Him to help me use it wisely for His glory and to enjoy it as His gift.
The farmer (vv. 3–6). Daniel Webster called farmers "the founders of civilization," and Thomas Jefferson said they were "the chosen people of God." Farming has never been easy work, and this was especially true in the Holy Land in Bible days. The Jews tilled a rocky soil, and they depended on the early and latter rains to nourish their seed. Nobody can predict the weather, let alone control it, and the farmer is at the mercy of nature.
Verse 3 contrasts the clouds with the tree. Clouds are always changing. They come and go, and the farmer hopes they will spill their precious water on his fields. Trees are somewhat permanent. They stand in the same place, unless a storm topples them; and then they lie there and rot. The past [the tree] cannot be changed, but the present [the clouds] is available to us, and we must seize each opportunity.
Solomon especially instructed the young people to take advantage of the days of youth before the "days of darkness" would arrive. He was not suggesting that young people have no problems or that older people have no joys. He was simply making a generalization that youth is the time for enjoyment, before the problems of old age start to reveal themselves.
My middle name is Wendell; I'm named after Wendell P. Loveless, who was associated for many years with the Moody Bible Institute in Chicago, especially radio station WMBI. He lived into his nineties and was alert to the very end. During one of our visits with him, he told me and my wife, "I don't go out much now because my parents won't let me—Mother Nature and Father Time!"
But don't sit around waiting for ideal circumstances (v. 4). The wind is never right for the sower, and the clouds are never right for the reaper. If you are looking for an excuse for doing nothing, you can find one. Billy Sunday said that an excuse is "the skin of a reason stuffed with a lie." Life is an adventure, and often we must launch out by faith, even when the circumstances seem adverse.
Young people have to watch their hearts and their eyes, because either or both can lead them into sin (Num. 15:39; Prov. 4:23; Matt. 5:27–30). "Walk in the ways of your heart" (nkjv) is not an encouragement to go on a youthful fling and satisfy the sinful desires within (Jer. 17:9; Mark 7:20–23). It is rather a reminder for young people to enjoy the special pleasures that belong to youth and can never be experienced again in quite the same way. Those of us who are older need to remember that God expects young people to act like young people. The tragedy is that too many older people are trying to act like young people!
Just as nobody knows "the way of the wind" (v. 5 nkjv; and see John 3:8) or how the fetus is formed in the womb (Ps. 139:14–15), so nobody knows the works of God in His creation. God has a time and a purpose for everything (3:1–11), and we must live by faith in His Word. Therefore, use each day wisely (v. 6). Get up early and sow your seed, and work hard until evening. Do the job at hand and "redeem the time" (Eph. 5:15–17), trusting God to bless at least some of the tasks you have accomplished. Just as the merchant sends out more than one ship, so the farmer works more than one crop.
Solomon's warning is evidence that he doesn't have sinful pleasures in mind: "God will bring you into judgment."
Life is an adventure of faith, and each of us is like a merchant, investing today in that which will pay dividends tomorrow. We are like the farmer, sowing various kinds of seeds in different soils, trusting God for the harvest (Gal. 6:8–9; Ps. 126:5–6; Hos. 10:12). If we worried about the wind toppling a tree over on us, or the clouds drenching us with rain, we would never accomplish anything. "Of course, there is no formula for success," said famous concert pianist Arthur Rubinstein, "except perhaps an unconditional acceptance of life and what it brings."
God does give us "all things richly to enjoy" (1 Tim. 6:17), but it is always wrong to enjoy the pleasures of sin. The young person who enjoys life in the will of God will have nothing to worry about when the Lord returns.
Remove (v. 10). Privileges must be balanced by personal responsibilities. Young people must put anxiety out of their hearts (Matt. 6:24–34) and evil away from their flesh (2 Cor. 7:1). The word translated "sorrow"
Ecclesiastes 11
music—Your voice starts to quaver and weaken. afraid—You are terrified of heights and afraid of
means "vexation, inner pain, anxiety." If we are living in the will of God, we will have the peace of God in our hearts (Phil. 4:6–9). The sins of the flesh only destroy the body and can bring eternal judgment to the soul.
falling while you walk down the street. almond tree—If you have any hair left, it turns
The phrase "childhood and youth are vanity" does not mean that these stages in life are unimportant and a waste of time. Quite the opposite is true! The best way to have a happy adult life and a contented old age is to get a good start early in life and avoid the things that will bring trouble later on. Young people who take care of their minds and bodies, avoid the destructive sins of the flesh, and build good habits of health and holiness have a better chance for happy adult years than those who "sow their wild oats" and pray for a crop failure.
white, like almond blossoms. grasshopper—You just drag yourself along, like a
grasshopper at the close of the summer season. desire—You lose your appetite, or perhaps your
sexual desire. long home—You go to your eternal [long] home
and people mourn your death.
Verse 6 describes a golden bowl—a lamp—hanging from the ceiling on a silver chain. The chain breaks and the bowl breaks. The fragile "cord of life" is snapped and the light of life goes out. Only wealthy people could have such costly lamps, so Solomon may be hinting that death is no respecter of persons.
The phrase means "childhood and youth are transient." These precious years go by so quickly, and we must not waste our opportunities for preparing for the future. The Hebrew word translated "youth" can mean "the dawning" or "blackness of hair" (as opposed to gray hair). Youth is indeed the time of "dawning," and before we know it, the sun will start to set. Therefore, make the most of those "dawning years," because you will never see them again. "Youthful sins lay a foundation for aged sorrows," said Charles Spurgeon, and he was right.
The verse also pictures a well with a windlass for bringing up a pitcher filled with water. One day the wheel breaks, the pitcher is shattered, and the end comes. The fountain of water was an ancient image for life (Ps. 36:8–9; Rev. 21:6). When the machinery of life stops working, the water of life stops flowing. The heart stops pumping, the blood stops circulating, and death has come. The spirit leaves the body (James 2:26; Luke 23:46; Acts 7:59), the body begins to decay, and eventually it turns to dust.
Remember (12:1–8). This third instruction means more than "think about God." It means "pay attention to, consider with the intention of obeying." It is Solomon's version of Matthew 6:33: "But seek first the kingdom of God and His righteousness" (nkjv). How easy it is to neglect the Lord when you are caught up in the enjoyments and opportunities of youth. We know that dark days (11:8) and difficult [evil] days (12:1) are coming, so we had better lay a good spiritual foundation as early in life as possible. During our youthful years, the sky is bright (11:7), but the time will come when there will be darkness and one storm after another.
For the last time in his discourse, the Preacher said, "Vanity of vanities … all is vanity." The book closes where it began (1:2), emphasizing the emptiness of life without God. When you look at life "under the sun," everything does seem vain; but when you know Jesus Christ as your Savior, "your labor is not in vain in the Lord" (1 Cor. 15:58).
C.Prepare for judgment—12:9–14
Life Is a School: Learn Your Lessons (12:9–12) Someone has said that life is like a school, except that sometimes you don't know what the lessons are until you have failed the examination. God teaches us primarily from His Word; but He also teaches us through creation, history, and the various experiences of life. Solomon explained the characteristics of his own work as a teacher of God's truth.
Verses 3–7 give us one of the most imaginative descriptions of old age and death found anywhere in literature. Students don't agree on all the details of interpretation, but most of them do see here a picture of a house that is falling apart and finally turns to dust. A dwelling place is one biblical metaphor for the human body (Job 4:19; 2 Cor. 5:1–2 [a tent]; 2 Peter 1:13 [a tent]), and taking down a house or tent is a picture of death. The meaning may be as follows:
Wise (v. 9). for Solomon was the wisest of men (1 Kings 3:3–28). The king studied and explored many subjects, and some of his conclusions he wrote down in proverbs.
keepers of the house—Your arms and hands tremble. strong men—Your legs, knees, and shoulders
Orderly (v. 9). After studying a matter, he weighed his conclusions carefully, and then arranged them in an orderly fashion. His whole approach was certainly scientific. We may not always see the pattern behind his arrangement, but it is there just the same.
weaken and you walk bent over. grinders—You start to lose your teeth. windows—Your vision begins to deteriorate. doors—Either your hearing starts to fail, or you
close your mouth because you've lost your teeth. grinding—You can't chew your food, or your ears
Solomon sought to be careful in his teaching, so he used "acceptable words." This means "pleasing" or "gracious" words (10:12) that would win the attention of his listeners and readers. However, at no time did he dilute his message or flatter his congregation. He always used upright words of truth. (See Prov. 8:6–11.)
can't pick up the sounds outdoors. rise up—You wake up with the birds early each
morning, and wish you could sleep longer.
Ecclesiastes 11
holy fear brings them to their knees in loving submission to God.
Like our Lord Jesus Christ, the king was able to combine "grace and truth" (John 1:17; Luke 4:16–32).
"The remarkable thing about fearing God," wrote Oswald Chambers, "is that, when you fear God, you fear nothing else; whereas, if you do not fear God, you fear everything else." The prophet Isaiah says it perfectly in Isaiah 8:13, and the psalmist describes such a man in Psalm 112.
Inspired (v. 11). The Preacher claimed that his words were inspired, given by God, the One Shepherd. Inspiration was the special miracle ministry of the Holy Spirit that enabled men of God to write the Word of God as God wanted it written, complete and without error (2 Tim. 3:16–17; 2 Peter 1:20–21).
Keep His commandments (v. 13). God created life and He alone knows how it should be managed. He wrote the "manual of instructions," and wise is the person who reads and obeys. "When all else fails, read the instructions!"
He compared his words to "goads" and "nails" (v. 11), both of which are necessary if people are to learn God's truth. The "goads" prod the people to pay attention and to pursue truth, while the "nails" give them something on which to hang what they have learned. Good teaching requires both: the students must be motivated to study, and the instructors must be able to "nail things down" so that the lessons make sense.
The fear of the Lord must result in obedient living, otherwise that "fear" is only a sham. The dedicated believer will want to spend time daily in Scripture, getting to know the Father better and discovering His will. "The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction" (Prov. 1:7).
On the surface, verse 12 seems to be a negative view of learning; but such is not the case. The statement is a warning to the student not to go beyond what God has written in His Word. Indeed, there are many books, and studying them can be a wearisome chore. But don't permit man's books to rob you of God's wisdom. "Be warned, my son, of anything in addition to them [the words of the wise]" (v. 12 niv). These "nails" are sure and you can depend on them. Don't test God's truth by the "many books" written by men; test men's books by the truth of God's Word.
The last phrase in verse 13 can be translated "this is the end of man" (i.e., his purpose in life), or "this is for all men." G. Campbell Morgan suggests "this is the whole of man." He writes in The Unfolding Message of the Bible, "Man, in his entirety, must begin with God; the whole of man, the fear of God" (228). When Solomon looked at life "under the sun," everything was fragmented and he could see no pattern. But when he looked at life from God's point of view, everything came together into one whole. If man wants to have wholeness, he must begin with God.
Yes, life is a school, and we must humble ourselves and learn all we can. Our textbook is the Bible, and the Holy Spirit is our Teacher (John 14:26; 15:26; 16:12–15). The Spirit can use gifted human teachers to instruct us, but He longs to teach us personally from His Word (Ps. 119:97–104). There are always new lessons to learn and new examinations to face as we seek to grow in grace and in the knowledge of our Savior (2 Peter 3:18).
Prepare for final judgment (v. 14). "God shall judge the righteous and the wicked" (3:17). "But know that for all these God will bring you into judgment" (11:9 nkjv). Man may seem to get away with sin (8:11), but their sins will eventually be exposed and judged righteously. Those who have not trusted the Lord Jesus Christ will be doomed forever.
Life Is a Stewardship: Fear God (12:13–14) We don't own our lives, because life is the gift of God (Acts 17:24–28). We are stewards of our lives, and one day we must give an account to God of what we have done with His gift. Some people are only spending their lives; others are wasting their lives; a few are investing their lives. Corrie ten Boom said, "The measure of a life, after all, is not its duration but its donation." If our lives are to count, we must fulfill three obligations.
"The eternity of punishment is a thought which crushes the heart," said Charles Spurgeon. "The Lord God is slow to anger, but when he is once aroused to it, as he will be against those who finally reject his Son, he will put forth all his omnipotence to crush his enemies."
Six times in his discourse, Solomon told us to enjoy life while we can; but at no time did he advise us to enjoy sin. The joys of the present depend on the security of the future. If you know Jesus Christ as your Savior, then your sins have already been judged on the cross; and "there is therefore now no condemnation to them who are in Christ Jesus" (Rom. 8:1; and see John 5:24). But if you die having never trusted Christ, you will face judgment at His throne and be lost forever (Rev. 20:11–15).
Fear God (v. 13). Ecclesiastes ends where the book of Proverbs begins (Prov. 1:7), with an admonition for us to fear the Lord. (See 3:14; 5:7; 7:18; 8:12–13.) The "fear of the Lord" is that attitude of reverence and awe that His people show to Him because they love Him and respect His power and His greatness. The person who fears the Lord will pay attention to His Word and obey it. He or she will not tempt the Lord by deliberately disobeying or by "playing with sin." An unholy fear makes people run away from God, but a
Is life worth living? Yes, if you are truly alive through faith in Jesus Christ. Then you can be satisfied, no matter what God may permit to come to your life.
"He who has the Son has life; he who does not have the Son of God does not have life" (1 John 5:12 nkjv).
You can receive life in Christ and—be satisfied!
S O N G O F S O L O M O N
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
S o l o m o n I s a i a h
OUTLINE
Introduction
I. ANTICIPATION: THE COURTSHIP (1:1—3:5)
A. True love is like a banquet—1:2—2:7 B. True love is like an adventure in the
country—2:8–17 C. True love brings dreams of the one you
love—3:1–5
II. CONSUMMATION: THE WEDDING (3:6—5:1)
A. Claiming the bride—3:6–11 B. Extolling her beauty—4:1–7 C. Consummating the marriage—4:8—5:1
III. CELEBRATION: THE MARRIAGE (5:2—8:14)
A. The quest for her husband—5:2–9 B. The beauty of her husband—5:10–16 C. Their meeting in the garden—6:1–13 D. They express their mutual love—7:1—8:4 E. They pledge unending love—8:5–14
Song of Solomon
was "married" to them at Mount Sinai when Israel accepted His covenant (Ex. 18—24). Reading the Song of Solomon reminded them to love the Lord their God with all their heart (Deut. 6:4–5; Matt. 22:37). Since the church is the bride of Christ, and Solomon is a type of Christ (Matt. 12:42), believers today can also learn many important spiritual lessons from this unusual book.
INTRODUCTION TO THE SONG OF SOLOMON A
uthor. Jewish tradition and most evangelical scholarship both assign this book to King Solomon, although some students believe an anonymous author wrote the book but assumed the persona of Solomon. This seems strange when the Shulamite (the bride) does most of the speaking. The book is about love and marriage, and during the week of the marriage celebration, the Jewish bride and groom are treated like a king and queen. Solomon is mentioned in 1:1, 5; 3:7, 9, 11; and 8:11, 12. Solomon was both a king (1:4, 12; 3:9, 11; 7:5) and a shepherd (1:7–8, 2:16; 6:2–3), for in Old Testament days, rulers were called "shepherds" (Jer. 23; Ezek. 34). The eastern sheik was the father of a household, the shepherd of a flock, and the king over a realm (see Luke 12:32). The key female character in Song of Solomon worked as a shepherdess (1:8) and the keeper of a vineyard (1:6).
Story. Unlike modern novels, this book doesn't present an obvious story line, but it seems to have a definite plot, which is "discovered" as you read the book carefully. The cast of characters is small: King Solomon; the lovely woman (the "Shulamite," a feminine form of the name Solomon) who becomes his wife; the Shulamite's brothers (1:5–6; 8:8–10); and "the daughters of Jerusalem," who function as a background chorus. It is the Shulamite who does most of the speaking in the book.
The Shulamite's brothers were employed by Solomon to care for his vineyards, but they put their sister to work in them as well (8:11–14). King Solomon, disguised as a shepherd, visited his vineyards, saw the Shulamite, and fell in love with her (1:1—2:7). She pictures their times together as a rich banquet. The next spring, he came to her and proposed marriage, and she accepted, but he had to go away for a time, promising to come back. While he was absent, she dreamed about him (3:1–5). Then he returned and revealed that he was King Solomon. They married and consummated their marriage on their wedding night (3:6—5:1). The remainder of the book describes the celebration of their love as they experienced various adventures together.
Name. Solomon wrote 1,005 songs (1 Kings 4:32), but this one is "the song of songs" (1:1), that is, the greatest of all songs. Just as the "Holy of Holies" is the holiest place and the "King of Kings" is the highest of all kings, so the "song of songs" is the greatest of all songs. The theme of the book is love, and the greatest virtue is love (1 Cor. 13:13). During his period of skepticism, Solomon wrote Ecclesiastes with its doleful theme of "vanity of vanities," a phrase he used thirtyeight times. But in his younger days, before he became entangled with the gods of his many pagan wives (1 Kings 11:1–8), Solomon understood the joys and virtues of married love and wrote this beautiful book. He ultimately had seven hundred wives and three hundred concubines (1 Kings 11:3) and in so doing violated the law of the Lord (Deut. 17:17). He married many of his princess wives mainly to establish peaceful and profitable relations with their fathers.1
Most current translations and study Bibles identify the speakers, although not everybody agrees on these identifications. However, the disagreements are relatively few and minor and don't greatly affect the interpretation.
This book has a great deal to teach us about God's gift to men and women of the pleasures of love and sex. But it also presents the divine standards God has set for marriage, illustrating the joyful privileges and serious obligations husbands and wives have toward God and each other (see 1 Cor. 7:1–5; Eph. 5:22–33; 1 Peter 3:1–7). The Jews called the Song of Solomon "the Holy of Holies" of Scripture and wouldn't allow it to be read by the young and immature. In today's world, with its emphasis on the sensual pleasures of indiscriminate lust and not on the pure pleasures of sex in marriage, our young people could use a good course based on the Song of Solomon.
Theme. There are many theological overtones to this book, but the major theme is the excitement and enjoyment of God's gifts of sex, love, and marriage. Unlike some religions that condemn physical pleasures in general and sex in particular, both Jews and Christians see life and its physical pleasures as the gifts of God. This is especially true of marriage and the intimate love of husband and wife. Sex and marriage were taken very seriously in the Jewish culture. Engagement was a binding relationship that could be severed only by divorce, and premarital sin and adultery were dealt with severely. Weddings were joyful occasions that lasted a week, and the union was expected to last a lifetime. The Jews gladly accepted God's gifts of sex and marriage and were not embarrassed to admit it. The Jews also saw their nation "married to Jehovah" (Isa. 50:1; 54:4–5; Jer. 3; Ezek. 16; 23; Hos. 1—3), and for this reason they read the Song of Solomon annually on the eighth day of Passover. God delivered them from Egypt because He loved them (Deut. 7:7–8), and He
The Song of Solomon is an "outdoor book," using many images from nature—gardens, fields, mountains, flocks, birds, flowers, spices, and animals—and the love of the man and woman fits right into this context. All nature is God's gift to us and should be used for His glory, including human nature and the wonderful gift of sexuality. When a husband and wife have a beautiful and holy relationship, their whole world becomes
Song of Solomon 1
ship described between Solomon and the Shulamite pictures to us the love between Christ and His bride, and when Jesus returns and takes His people to heaven, the bride will become His wife. Solomon built a temple that was ultimately destroyed, but Jesus is building His temple, the church (Matt. 16:18), and it will glorify Him forever (Eph. 2:20–22).
beautiful and holy. Without dodging reality or defiling God's gifts, the book deals quite frankly with human sexuality and shows how it can be sanctified and used for God's glory. It is a book of metaphors and similes that uses many literary devices to show us the wonder and glory of divine and human love. Like the book of Esther, the Song of Solomon doesn't mention God's name, but understanding this book will certainly make the Lord much more real to you, whether you are married or single.
Anticipation: The Courtship (1:1—3:5) With no explanation of who she is or what wonderful things have happened to her, the Shulamite launches into a statement about her love for the king.
Interpretation. The Jewish rabbis saw the Song of Solomon as a book extolling human love and the proper use of sex in marriage. They also saw the book as an illustration of God's love for His people Israel and His desire to share a deeper love with His people. Christian interpreters take the same approach, seeing in Song of Solomon the love relationship between Christ and His church. The New Testament pictures the church as a bride and Christ as the Bridegroom (Matt. 9:15; John 3:29; 2 Cor. 11:1–4; Eph. 5:22–33; Rev. 19:7; 21:2, 9; 22:17). The Holy Spirit wants to bring to us a deeper fellowship with the Father and the Son as we commune with the Lord in His Word and obey His will (John 14:19–27). Worship and fellowship are to be much more than religious rituals and doctrines we agree with intellectually. There can be a deeper work of the Spirit in our lives that reveals the heavenly Bridegroom in a fuller way, and we should not be satisfied with a mere surface acquaintance with the Lord.
True love is like a banquet (1:2—2:7). First she speaks of him and then she speaks to him. She yearns for expressions of his love (kisses, 8:1) and confesses that his love2 is better than wine. The effects of wine are shallow and temporary, but the enrichment that comes from true love is deep and lasting. Note that the expressions of love include touch (kisses), taste (wine), and smell (ointment). No wonder she cries out to him, "Take me with you!" It is his love that draws her to his chambers, where a great banquet has been prepared. The women of Jerusalem approve her choice and her decision to go with him. There are four parties involved in marriage: the bride, the groom, society, and the Lord. Other people don't choose our mates for us, but the approval of godly friends is a great encouragement. The women express their approval of the king and run after them as they go to the banquet in the king's chambers.
I. ANTICIPATION: THE COURTSHIP (1:1— 3:5) A.True love is like a banquet—1:2—2:7
The Shulamite rejoices that he has chosen her and repeats her statement about his love being better than wine. But then she suddenly feels unworthy of such an honor and describes herself as "dark but still lovely" (1:5). She had been tanned by the hot Eastern sun as she worked for her brothers in the vineyard. She kept their vineyards but neglected to care for her own vineyard—herself. The tents of Kedar were made out of the hair of black goats, and she felt that she looked just like them! She speaks to the shepherd-king and offers to go care for his flocks instead of attending the banquet. Otherwise, she would have to veil her face, and then the other guests would take her for a prostitute (Gen. 38:14–15). He didn't reply to her question, but the women of Jerusalem suggested she follow the flocks of the other shepherds, for shepherds often pastured their sheep together.
While the Song of Solomon illustrates the deepening love we can have with Christ, we must be careful not to turn the story into an allegory and make everything mean something. All things are possible to those who allegorize—and what they come up with is usually heretical. It's almost laughable to read some of the ancient commentaries (and their modern imitators) and see how interpreters have made Solomon say what they want him to say. The language of love is imaginative and piles one image on top of another to convey its message. But to make the bride's breasts represent the two ordinances, or the garden stand for the local church, or the voice of the turtledove mean the Holy Spirit speaking is to obscure if not destroy the message of the book. Other texts in the Bible may support the ideas expressed by these fanciful interpreters, but their ideas didn't come from what Solomon wrote.
But Solomon would have none of her confessions of unworthiness and ugliness! In 1:9–11, he extols her beauty3 and calls her "my love" (see 1:15; 2:2, 10, 13; 4:1, 7; 5:2; 6:4). If today a man compared his wife or girlfriend to a mare pulling a chariot, he would probably be in trouble, but the lovely Shulamite knew what Solomon meant. No sensible charioteer would ever put a mare among stallions! But Solomon was only saying, "You are unique—one among many, unique, very special." A noble horse is indeed a beautiful creature, and Solomon was an expert on horses (1 Kings 10:25ff.). Furthermore, the king's horses wore exquisite ornaments, something his beloved didn't need because her
"Greater than Solomon." Whatever Solomon was, had, or did, Jesus far surpassed him, for He is indeed "greater than Solomon" (Matt. 12:42). Solomon was known for his great wisdom (1 Kings 4:29; 5:12), but Jesus Christ is the wisdom of God (1 Cor. 1:24), and in Him all of God's wisdom dwells (Col. 2:3). Solomon was also known for his wealth (1 Kings 10), but in Jesus Christ there are "unsearchable riches" (Eph. 3:8; see Phil. 4:19). Solomon disobeyed God and married many wives, but Jesus obeyed the Father and died on the cross that He might have a spotless bride for all eternity (Eph. 5:25–27; Rev. 21:2, 9ff.). The relation-
Song of Solomon 1—3
life, but her eyes and ears were always open as she anticipated his return. Then it happened! One day as she was in her brothers' home, she heard his voice and saw him coming toward her like a beautiful gazelle or a noble stag, bounding across every barrier that stood between him and his beloved. He stopped at the wall that protected the house and looked at her through the lattice window. Then he spoke to her and twice invited her to "come away" (vv. 10, 13).6 This invitation would be repeated in 4:8, and the Shulamite herself would extend this invitation to her lover (7:11; 8:14).
own beauty was sufficient (see 1 Peter 3:3–4). The daughters of Jerusalem offered to make her special jewelry to please the king (1:11), but Solomon wouldn't permit it. Our Lord Jesus is today using His Word to beautify His bride (Eph. 5:26–27), and as we obey Him, we are preparing ourselves for the great heavenly wedding (Rev. 19:7–9).
The company arrives at the banquet hall, where they recline at the table with the king and his beloved (1:12). Frequently in the Song of Solomon you find love compared to the enjoyment of food and drink, such as fruit (2:3–4), wine (1:2; 5:1), and honey and milk (5:1). Scripture compares the future reign of Christ to a great marriage feast (Isa. 25:6; Matt. 8:11; Luke 13:29; 14:15; Rev. 19:6–9). The beloved Shulamite wears perfume that attracts her lover; in fact, she sees him as a sachet of myrrh over her heart and as a cluster of beautiful flowers from the rich oasis of En Gedi. She tells him this, and he responds by telling her she is beautiful, especially her eyes. She also tells him that he is handsome and uses two images to assure him that their love would last: their couch (not "bed") at the table was green, like a verdant garden or field, and their rafters were strong. The roof wasn't about to fall down!
"Come" is the great word of the gospel of God's grace. It is God's loving invitation to the weary who need rest (Matt. 11:28–30), the sin-stained who need cleansing (Isa. 1:18), the hungry who need nourishment (Luke 14:17), and all who thirst for the water of life (Rev. 22:17). But "come" is also His invitation to His own people: "Come and see" (John 1:39), "Come and drink" (John 7:37–38), "Come and dine" (John 21:12). In this text, the king invited his beloved to leave her home and her work and go with him to enjoy an adventure in the country.
Love is not only a banquet of delights, but love is also an adventure. There must be spontaneous expressions of affection if love is to thrive. It was the early springtime and the latter rains had stopped. The flowers were blooming, the birds were singing, and the trees and vines were sprouting. New life was everywhere and abounding! But it seems that his beloved would rather stay home, in the place of security, like a dove in the clefts of the rocks on the mountainside. He wanted to hear her voice and see her face, but she preferred to stay quietly at home. To grow in their love for each other, they needed to be together and have different experiences in different places. This is how we learn more about ourselves and our potential mates. But this principle also applies to our love for the Lord. We must go with Him into new and challenging experiences that will deepen our love and strengthen our faith.
But then she lapses back into abasing herself, for she compares herself to a common crocus (rose) from Sharon and an ordinary hyacinth (lily) of the fields (2:1).4 In spite of what a familiar gospel song says, it is the Shulamite who makes this comparison of herself and not the king who make this comparison of himself. But the king responds by using the image of the lily and comparing her to a lily among thorns! She then responds by comparing him to a beautiful apple tree in a forest, under which she could sit down and find protection from the sun (1:6) and fruit for her sustenance. It would be unusual to find an apple tree in a common forest, so she is saying that he is "one in a million."
Solomon was not ashamed of his love for her and displayed it like the banner of an army. "He must love me," muses the Shulamite, "because he brought me to this banquet and wasn't ashamed to be associated with me." But the very thought of being loved by so great a person left her faint, and she asked for apples and cakes of raisins so she could regain her strength. In 2:6, she anticipates the consummation of their marriage ("O that his left hand were under my head and his right hand embracing me!"), but she knows she must wait for the right time. That's why she admonishes the women from Jerusalem who accompanied her not to rush into love and marriage but to wait for the right time. Even Solomon would write, "There is a time to love" (Eccl. 3:8). She gives this "charge" again in 3:5, 5:8, and 8:4. True love isn't something we work up; it's something the Lord sends down within us when we meet the right person at the right time.5