By Juan R. Rains
Part 1
The book of the Song of Songs is a somewhat difficult book to
understand.  There are at least two general theories concerning
the book.  One theory is that it is a literal translation, only.  The
other is that the translation is to be understood as an analogy.  
There are several different analogies.  

In this article, an analogy is made that the “firstfruits,” who will
ultimately be in the first resurrection, are to be understood as the
Bride.  The Messiah is to be understood as the Groom, of which
Solomon is said to be a type so far as this book is concerned.

The Jews understand this book to be an analogy of the relationship
between God and His people – and they are understood to be His
people.  The New Testament shows that the firstfruits are to be
the bride of The Messiah and are to marry Him at the marriage
supper of the Lamb.  Therefore, this book will be presented as
various relationships between the firstfruits as the bride and The
Messiah as the Groom, as an analogy.  The book only covers the
period up to marriage.  As the marriage has not yet taken place,
the book is still much alive for us today.

As I feel an analogy is to be understood, I will pursue that course.  
I believe that this writing has been given so each individual can
consider his relationship between himself and God, especially his
personal relationship with The Messiah.  Therefore, more than one
example could probably be drawn for each analogy.  Each person
could probably write out an analogy for the book as long as the
thoughts expressed two things:  #1) His relationship with The
Messiah, and #2) Correctness which squares with the rest of the
bible.  Of course, he should be able to explain how he arrived at
the given analogy with some sense of logic.

In most cases, analogies have already been drawn in other parts of
the bible and one would be wise to use these as often as possible.  I
have tried to follow this course in this writing.

The title of the book is Song of Songs.  This is a way of saying the
Most Beautiful of Songs.  For, Song of Songs would be like the title
of The Messiah that He is the King of kings.  In other words, He is
the greatest King and over all other kings.  So, this Song is the
most beautiful and excellent of all songs.  I think the overall
analogy of the book is, “Our desire to love God based on His law;
and His love and standard for us.”

The translators of each translation of the book determined how
they would break down the dialog.  The Good News Bible divides
the various parts by designating one part to the woman, another
part to the man; the Living Bible, the Girl (virgin) and King
Solomon.  The New English Bible uses the terms, the Bride and the
Bridegroom.  The Ferrar/Fenton Translation breaks this book
down like a Drama or play, acted out by a bride and groom on their
wedding day.  Most versions break down the parts differently,
showing the difficulty of determining who is saying what, at
different places in the book.  This increases the value of the book
as it causes one to think about his relationship with God in
different ways.  The analogy a person makes of the verses should
probably be based on his understanding of the Scriptures, more
than any other thing.  The numbered translation is the KJV.  The
Italicized rendition is used to bring the translation alive and
hopefully understandable, though it is still unscrambled so far as
the analogy is concerned.

“The Most Beautiful of Songs, by Solomon”

The book begins with the title, and the information that Solomon is
the author.  The next verse begins the writing without any further
introduction.  

1  The song of songs, which is Solomon's.

O, give me of the kisses of your mouth, For your love is more delightful
than wine.

Solomon is not the first speaker.  In fact, it is difficult to determine
who is speaking at any given point because there is no definite
indicator of who the speaker is - such as in a play – each having his
part.  Let's see if we can unravel the mystery.

It seems obvious that the bride speaks first.  According to the
Tanakh she says, O, give me of the kisses of your mouth, For your
love is more delightful than wine.

The analogy: We are to long for the ways of God (His law) so
much that even the intoxication of wine is inferior to God's way or
standard for us!  The kisses of the mouth would be put for the
words, which come from the lips of God.  God spoke the Ten
Commandments on Mount Sinai.  And the law is the standard of
God’s love.  They are sometimes referred to as the ten words.

Joh 15:10 If ye keep my commandments, ye shall abide in my love; even as
I have kept my Father's commandments, and abide in his love.

2  Let him kiss me with the kisses of his mouth: for thy love is better than
wine.  {thy...: Heb. thy loves}

Because of the fragrance of your pleasant ointments, your name is
like perfume poured out.  Therefore the virgins love you.

The Analogy: Because God's way of life is so good with such a
pleasant end result, His name is like a perfume poured out.  For
just to mention His name is to open up to the mind all goodness and
perfection.  

Therefore, those who are the virgins of righteousness love Him.  
[In the bible, a virgin is someone who is pure and without the stain
of sin.  If we have been justified and live a righteous life, we are
virgins whether men or women - figuratively.]

Re 14:4  These are they which were not defiled with women; for they are
virgins. These are they which follow the Lamb whithersoever he goeth.
These were redeemed from among men, being the firstfruits unto God and to
the Lamb.

3 Because of the savour of thy good ointments thy name is as ointment
poured forth, therefore do the virgins love thee.

Draw me after you, let us run!  Bring me into your chamber, O
king.  Let us delight and rejoice in your love, savoring it more than
wine -- How all the virgins love you!

The Analogy: Much like the Psalm of David in which he says, As
the deer pants for the water, so my soul longs for you, O God -
even here the virgin who is to be the bride of The Messiah so longs
after Him and His way.  We should be in the mood to run toward
the righteousness of God.  As the virgin looks forward to being
brought into the chamber of her lover and to embrace him and
drink deeply even to the point of being lost in love, so we should
want to lose ourselves in God's ways.  We should so rejoice in the
law of God that its intoxication is more exciting to us than the
intoxication of wine.  David said, “Oh how I love your law, it is my
meditation all the day!”  The analogy of the last part of the verse
is that all virgins, those who are righteous, love God and His way.  
The chamber would denote the most holy place, or the inner
chamber where God dwells and where we can be the closest to
God.

4. Draw me, we will run after thee: the king hath brought me into his
chambers: we will be glad and rejoice in thee, we will remember thy love
more than wine: the upright, love thee.  {the upright...: or, they love thee
uprightly}

Oh you daughters of Jerusalem, I am black as the tents of Kedar, but
beautiful as the curtains of Solomon.

The Analogy: To other virgins of the holy city (the Jerusalem
which is above) - the daughters of Jerusalem, the virgin bride
confesses that she has been stained with the blackness of sin, even
as black as the tents of Kedar.  [Kedar was a son of Ishmael.  The
Bedouins made their tents of black goat’s skins, a good analogy to
the blackness of sin.]  But she was as beautiful as the curtains of
Solomon.  This could be an analogy of how God saw her as pure
and beautiful because her sins were washed away and she now
longed to live according to His standard.

Ga 4:26  But Jerusalem which is above is free, which is the mother of us all.

5 I am black but comely, O ye daughters of Jerusalem, as the tents of Kedar,
as the curtains of Solomon.

Do not stare at me because I am black.  For the sun has looked
upon me; my mother's children were angry with me; they made me
the keeper of the vineyards; but my own vineyard, have I not kept.

The Analogy: Do not torment me because of my sins, which I
willingly admit.  For trials of evil have come my way and the
children of Eve have been angry with me.  They have forced me to
be the keeper of the vineyards or ways of Satan, and I have not
gone the way that I should have gone.

6. Look not upon me because I am black, because the sun hath looked upon
me: my mother's children were angry with me; they made me the keeper of
the vineyards; but mine own vineyard, have I not kept.

Tell me, you whom I love so well; where do you pasture your sheep today?  
Where will you rest them at noon?  For, why should I be as one who strays
(as one who is veiled) beside the flocks of other shepherds?

The Analogy: Here the Groom is a Shepherd who pastures His
sheep.  The Messiah said, “I am the good shepherd.”  The Bride is
a Shepherdess who longs to feed her goats in His pasture.  Then
the rhetorical question is asked, For why should I be as one who
feeds my goats beside the flocks of the false shepherds who will
lead me astray and cause me to prostitute myself with their false
religion.  It seems that the Bride had a flock or followers of her
own whom she influenced and she wanted to lead them into the
pasture of God rather than the pasture of false shepherds.  This
would be comparable to anyone of the firstfruits who teaches
God's ways to others.

The part, “Where will you rest them at noon?” makes one think of
Mt 11:28,   “Come unto me, all [ye] that labour and are heavy
laden, and I will give you rest.”  The Messiah is the Good Shepherd
who will give us rest from the heavy labor of sin.  The Shepherdess
had admitted of having dark sins and now is seeking for rest from
them in the shadow of The True Shepherd's pasture.

7  Tell me, O thou whom my soul loveth, where thou feedest, where thou
makest thy flock to rest at noon: for why should I be as one that turneth
aside by the flocks of thy companions?  {as one...: or, as one that is veiled}

The Groom speaks:

If you do not know O you fairest among women, follow the trail of the sheep
and pasture your young goats beside the shepherd's tabernacle.

The Analogy: The Bride is pictured as somewhat naïve at this
point, and on this occasion not knowing what way to go in order to
find her Master.  The Shepherd calls her the fairest among women,
or a godly woman among those who are not godly and advises her
to follow in the steps of His sheep who have already cut a trail of
righteousness before her.  If she will follow in their footsteps, she
and her young converts will be led to His pasture and there she can
pasture close beside His Tabernacle.  This brings to mind the cloud
of witnesses who have gone before us in the eleventh and twelfth
chapter of Hebrews.

8 If thou know not, O thou fairest among women, go thy way forth by the
footsteps of the flock, and feed thy kids beside the shepherds' tents.

O my love, you remind me of a mare in Pharaoh's Chariot.

The Analogy: Adoration for living by His standard is recognized
and then a comparison is made.  She, the Bride, reminds Him of a
mare in Pharaoh's Chariot.  It is said that Solomon had received a
gift of a chariot from Pharaoh, his father-in-law and it was the
finest of chariots.  Only the best of mares would be used to pull this
chariot.  Therefore, the comparison is to something of the finest
quality possible.  The mare would have strength, majesty and
beauty.  The analogy would be strength, nobility, and beauty of
character because of God's love and because she, the Bride is
responding to that standard which makes these attributes possible.

9. I have compared thee, O my love, to a company of horses in Pharaoh's
chariots.

Your cheeks are beautiful with rows of jewels, your neck with chains of gold.

The Analogy: The Groom looked upon His Bride as very beautiful
because she lived by His commandments.  The commandments are
to be an ornament of grace on our heads and a chain of beauty
about our neck.  They are the instructions of our Father and the
Groom’s Father about how to live.

Pr 1:9 For they shall be an ornament of grace unto thy head, and chains
about thy neck.  {an...: Heb. an adding}   

10. Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

We will make for you borders of gold with supports of silver.

But, to this beauty of righteousness, something was to be added to
make more valuable the keeping of the commandments in the
bride.  A border is a boundary.  One's character is one's boundary.  
The bride was promised that her character would become one of
pure gold, perfect character!  “Studs,” or the support of this
righteous character, will be of silver.  Silver although not as
precious as gold is nevertheless more substantial as a support
because of its strength in comparison to gold.  The highest quality
of character would be developed in her as well as the best of
support for her character.

The Groom said, “<We> will do these things.”  My Father and I
will do these things.  The Messiah was always referring to the
Father and said that everything He did was through and for the
Father.

11. We will make thee borders of gold with studs of silver.

The Bride speaks:

While the king is round about, my spikenard sends forth its aroma.  [Here
the bride refers to the Groom as her spikenard, an aromatic herb or
ointment of that herb.]

The Analogy: The king, or The Messianic Groom when close about
us sends forth a good aroma.  When He is around to influence our
lives, good things happen.  

12  While the king sitteth at his table, my spikenard sendeth forth the smell
thereof.

A pouch of myrrh is my beloved to me; he shall lie all night between my
breasts.

The Analogy: Again, the Groom is likened to a pouch of myrrh also
known as balm of Gilead.  Gilead at the time of the carrying away
of Joseph into Egypt obviously was a place very abundant in its
balms, spices, and especially myrrh which was <the> balm of
Gilead.  So wonderful was the Groom that He was likened to
myrrh and the Bride wanted to have Him close by all through the
night even between her breasts, or close to her heart.  So, The
Messiah said of those who love Him and keep His commandments,
We (My Father and I) will come and make our abode with him.  

The reference to night could be during times of trouble, or the
entire lifetime of the Bride which is filled with tribulations until the
day dawns into eternal life.

Jer 8:22 Is there no balm in Gilead; is there no physician there?  Why then
is not the health of the daughter of my people recovered?  {recovered: Heb.
gone up?}  

Ge 37:25 And they sat down to eat bread: and they lifted up their eyes and
looked, and, behold, a company of Ishmeelites came from Gilead with their
camels bearing spicery and balm and myrrh, going to carry it down to
Egypt.

Joh 14:23 Jesus answered and said unto him, “If a man love me, he will
keep my words: and my Father will love him, and we will come unto him,
and make our abode with him.”

13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night
betwixt my breasts.

My beloved is to me as a cluster of camphire in the vineyards of Engedi.

The Analogy: My beloved, the Groom is to me a cluster of
camphire or the ransom-price of my life.  It is doubtful exactly
what herb is being discussed here.  It does not seem to be the
camphire that we know today.  It could have been a native plant
that grew in Engedi, or one brought there by King Solomon
because of its clusters of wonderful smelling fruit.  The most
important thing here is that the meaning of the word used is the
ransom price of life.  So, the Bride considered that the Groom was
her Ransom and that fits exactly what The Messiah has done for
us.  He has ransomed us from the darkness of this world and we
are to become His Bride!

14. My beloved is unto me as a cluster of camphire in the vineyards of
Engedi.  {camphire: or, cypress}

The Groom:

Behold, you are beautiful, my love; behold, you are beautiful; you have
doves’ eyes.

Continue ...
Song of Songs
(Song of Solomon)