Introductory note on the Song of Solomon: its inclusion in the Bible and its value today:
“Can we suppose such happiness unworthy of being recommended as a pattern to mankind, and of being celebrated as a subject of gratitude to the great Author of happiness?” — Johann David Michaelis, 19th century German pastor and theologian
Beloved: 3:1-5: the Shulammite bride apparently recounts a dream of seeking her husband (note the parallel to the dream recounted in 5:2-7). Apparently her dream was that she could not find her husband in bed with her so she went into the city at night to seek him. It would have certainly been unusual for a woman to be out at night alone in the city in the ancient world. Apparently this reflects the subconsious depth and reality of her longing for her husband.
The watchmen (the city guards) were apparently unable to help her. Once she found him, though, she took him to her mother’s house (not the palace bedroom) for a time of intimacy. This conclusion to the dream matches the fantasy she recounts to her husband in 8:2, which reinforces the narration of this dream as an expression of wish fulfillment.
Note the repeated description of her husband: the one my heart loves. Since “heart” meant the seat of thought, the intrusion of this desire for her husband into her dreams demonstrates the depth of her passion for him.
- The principle of subconscious awareness and desire
The depth of married love is such that it affects our thoughts even when we are not conscious.
In the Bible, dreams are often considered as communication from God: the dreams of Jacob, Joseph, Pharoah, his cupbearer (the “butler”) and his baker, Nebuchadnezzar, and Joseph the earthly father of Jesus all come to mind. This is an indication that there was also an awareness that these dreams had other meanings. Here it would be more in tune with the modern psychological theory that dreams also express subconscious desires and fears.
Our dreams likewise sometimes depict the fulfillment of our subconsious anxieties, desires and fantasies without being clearly prophetic. It is not superstitious or overly introspective to give consideration to what is in one’s dreams. Many times the dreams depiction of our own anxieties, desires and fears can assist us to understand what is truly on our minds, especially if they include a spouse. Once we can understand our anxieties, desires and fears, we can then confront them in the light of scripture in the presence of the Lord.
Friends: 3:5: a refrain which has already appeared in verse 7: not to try to manipulate love prematurely. Here it seems to reflect the reality that true marital love cannot but show itself in one’s innermost thoughts and desires.
3:6-11: It is not clear who the speaker is here. The verses describe the return of Solomon to Jerusalem with his new bride. The opening question is literally, “Who is this woman . . . ” Her swarthy color from her tan is suggested by comparing her to the column of smoke, but the perfume also stamps her as having been richly endowed by the king.
Without undue spiritualization, this may be seen as an illustration of the wonder of salvation, of the person who has come from the status of sinner and yet still exudes the savor of Christ from his life, because of having been chosen and loved by the king.
The king came back with his royal carriage and retinue of picked warriors (like the ‘mighty men’ of his father David) to bring her to his palace. He wore a new crown for this wedding, the gift of his mother Bathsheba. In ancient weddings the groom went from his home with a group of his friends and relatives to the house of the bride to lead her back to his home, and the king himself did so with his royal procession for this bride.
The retinue of picked warriors demonstrates the king’s care for protection of himself and his wedding party also. The journey from wherever the Shulammite was really from — if from ‘Shulem’ in northern Israel — would be dangerous even for a royal party without suitable protection.
The use of the special carriage also shows the concern of Solomon to use his very best for this special occasion.
For the king this was a special time of joy — a marriage of love and not of politics. He wore a special crown perhaps as a precursor of the later custom of wearing crowns at Jewish weddings.
The mention of this ceremonious return of Solomon with his bride certainly seems to reflect a literal event. The details are in harmony with what scripture, ancient history and archaeology depict of the early years of Solomon’s reign. The description of the royal carriage of Solomon certainly fits his elegant tastes and interest in fine horses.
- The principle of remembrance of the first affirmation of the commitment
The wedding ceremony is the public declaration of lifetime love and commitment before friends and relatives. A private recall of the ceremony and reaffirmation of the vows, just between husband and wife, from time to time could be a suitable accompaniment to stir up the romance and recapture the romantic awareness of newlyweds. Here are the vows from the traditional ceremony:
Husband: “I … take thee . . . to be my wedded wife, to have and to hold, from this day forward, for richer, for poorer, in sickness and in health, to love and to cherish, till death do us part, according to God’s holy ordinance and thereto I give thee my troth (promise).”
Wife: “I . . . take thee . . . to be my wedded husband, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love, to cherish, and to obey, till death do us part, according to God’s holy ordinance, and thereto I give thee my troth.”
All scripture references taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION, copyright 1973, 1978 by the International Bible Society and used by permission of Zondervan Bible Publishers.