Moon & Stars

Song of Songs 6:4 - 8:14

The Reformer's Fire
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Exposition by Max A Forsythe

Years ago I heard a story about a young Indonesian suitor who wanted a princess bride! Now according to custom young men were required to raise a bride price which was calculated on the value of cattle. The normal bride price was three to five cows with a princess being valued at six or seven. The young man in the story worked hard and saved his earnings. When he was well established he found a fair but common young lady and offered the astronomical price of eight cattle. The whole region wondered what character, and charm demanded such a high price and the young bride was practically worshipped wherever she went. All in all the couple were exceptionally happy. Later in life, the man was asked what the secret to their happiness had been and he said with a sly wink, that the exceptional bride price so enhanced the reputation of the bride that she loved and doted on him ever after!

Well can we appreciate the beauty of the Shulamite in the praises of Solomon the King. Here was a bride beyond compare, first among sixty queens and eighty concubines as we see in 6: 8. Wherever she went, hearts would melt at her beauty. Well said is the description of the chorus in verse ten:

Who is this that appears like the dawn, fair as the moon, bright as the sun, majestic as the stars in procession?

This verse reminds me of an ancient Latin inscription which compared the beauty of character of one person as like that of the moon who amongst the feebler stars did shine. Of course we know today that the heavenly stars have a greater luminousness than the moon which must only reflect the sunlight of our own solar system's star! Do we see a lesson here about the bride of Christ? "And like the moon amongst the feebler stars doth shine!" Well indeed does the bride of Christ reflect the greater glory of our God and King when we like the Shulamite express our love for God's only Son.

May we also like the Indonesian bride appreciate the bride price paid in blood. It is no mere man who died for us, but God Himself in the person of Christ. Like the ordinary Indonesian maiden whose countenance was lifted up in awe by the love of her suitor, what can we say about the bride price for Christ's own Church! In verses eleven to thirteen of chapter six, we see the old old story of Amazing Grace. The Shulamite went out to hunt for the fruit of the nut trees and before she knew it she was riding in the royal chariot. How many of you have experienced such a sudden conversion? One day you were as ordinary as any of the ordinary people. The next, you are with the King of Glory riding in His chariot!

Of course we are very modern people and the very subject of a bride price and election are today distasteful! When I was in Seminary one of the student couples took a trip to Palestine. There the beauty of a friend's wife so inspired an Arab that he began to offer a princely sum to the husband. The husband, unwisely ran up the price to see how much esteem his bride was held in. Finally the Arab would offer no more than twenty-six camels, and the husband wisely turned it down. When his wife returned he told her all about the discussion and thought that she should be so honored. Like Queen Victoria, she was not amused! Some years later they divorced and went their separate ways.

In our time marriage is no longer widely held to be an honorable estate. In the twenties, many of the budding feminists went to the Soviet Union because there was a philosophical development that seemed to be on the verge of doing away with marriage. Children there, it was hoped, would eventually have no comprehension of who their father was, thus they would look to the State for everything. And in the full equality of socialization, no one person might have the advantage of a doting father to encourage by example and expense.

Our current discussion here in the State of Ohio about educational funding is that too many are horrified that some parents might spend more time and money on their own children than other parents might. Thus, some children have an unfair advantage in life because their Father's loved their mothers enough to stay with them and provide for their children's future. But, no need to worry, if we give the educational experts enough money they will make certain that no child will have the advantage of an education, let alone any moral instruction to actually set them apart from the all too common experiential paganism.

Yes, very many would take offense at the love poetry enshrined here for generations. Many more would take offense in the fact that the God of heaven has loved those whom He has called into His everlasting kingdom! Instead of an adoring chorus for the beauty of the Lord in our time, we have a growing menagerie of cut throat creatures who demean and belittle the very Lord of Glory. Oh well, as we read through the glorious passages of the love of Solomon, we may well understand the greater love of our God and King who has given His own life for us. And He it is who proclaims His love in the first nine verses of chapter seven. Stuart Olyott suggests that this passage demonstrates the pleasure that the church gives to Christ.

In the last verses of chapter six, the chorus has asked the Shulamite to turn, turn and turn that the watching world may appreciate her beauty. In that turning, or even dancing, we may see the earnest interest of the husband in the natural beauty of his wife. Solomon for the Shulamite, Christ for His Church. Of course, in an age where the erotic senses of the market place have so polluted the proper understanding of the gifts that God has given to bride and groom, we would do well to remember that it was the Puritans who revived the exquisite joys within the bounds of marriage that are described here. In the sixteenth century, one of the popular aspects of the Reformed and Lutheran faiths was the fact that husbands and wives were expected and encouraged to enjoy the relationship allowed to them through the marriage contract. The Romanists ranted and raved that married couples should so enjoy themselves when they ought to be practicing celibacy as much as possible! I trust that the implied intimacies of the poetry are well known to those who are married and I will leave it to couples to interpret specific verses.

In the last half of chapter seven and the first half of chapter eight, we see the response of the bride to the love of her husband The thought seems to be that the bridegroom falls asleep and the bride remains awake that she may love him still. Stuart Olyott sees here the quiet assurance of belonging that every believer may have in their relationship of Christ. Even though He is with us, we may not completely enjoy the final and eternal relationship with Him.

In verse one, there is an oriental habit that we do not fully comprehend in the west. Even to this day, in parts of the mid-east, only brothers may publicly kiss a sister. All other public affection is against the law. But well has the Shulamite sensed the true relationship between Christ and Church. And in the fondness of the spiritual relationships, several of the Marys in the Gospel are close to our Savior.

In verse four we have an unusually reformed thought: that only the bridegroom may stir up (dare we go so far to translate this as arouse?) the love of the bride. Certainly we may see the exclusivity of the marriage bond here as well as the exclusive relationship in faith as well. In verses five through seven, the Shulamite returns that exclusive love to her husband divine. She pledges that her love is stronger than death and that the forces of time and nature cannot tear her away from her Lord and Master.

One last time the chorus interrupts the flow of passionate poetry with words that seem bizarre and extraordinary. In the development of biblical relationships, not only was the maiden to maintain an innocence of virginity by her own resolve, but also she could depend upon the protection of her brothers, parents and community as well. The Chorus affirms these ancient traditions of responsible regulation of teenage relationships. And in verses ten to twelve the Shulamite affirms her commitment to remain faithful to the One bridegroom alone!

Uniquely, in this relationship, the Shulamite probably remained down on the farm so to speak, where she tended and managed the vineyard given to her. Even though, her relationship with Solomon is different from all the other tenants, she will voluntarily give to her Lord gifts of treasure that might easily be demanded as the landlord's due. Here we see echoed the joy of giving that comes to us by the Spirit who encourages us to show forth the spiritual fruits within our hearts.

The last words of the Shulamite's King is that he would hear her voice. May we be encouraged to raise our voice in praise to our own God and King. And in the last words of the Shulamite may we see echoed the fondest hope of the Christ's own Church: Come quickly Lord Jesus, Come quickly!

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Christ Covenant REFORMED (Presbyterian Church in America)