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Sukkot Series (4)—The Song of Solomon on Passion for Yeshua Our Bridegroom

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This is the final video of Nathan’s 2023 Sukkot Series, and we end on a high note—in fact, there is none higher! It is all about our passionate love for Yeshua the Messiah—a love that will carry each of us to the highest possible place in his coming kingdom of heaven on earth, which is involves our becoming the glorified bride of Yeshua and ruling and reigning with him for eternity in that kingdom.

The Song of Solomon, the greatest love song ever composed and the subject of this teaching, gives us a glimpse into the kind of love the potential bride of Yeshua will need to have for her soon-coming heavenly Bridegroom.

Listen to and then let this teaching sink into your heart and inspire you to new heights in your passion for Yeshua your Savior, Lord and King.

Nathan’s Commentary Notes on the Song of Solomon Chapter One

Song 1:2, Kisses of his mouth. Allegorically, kisses from our beloved Messiah can be a symbolic metaphor for the tokens of Yeshua’s love for his bride (that, those saints who have qualified to be his bride). The kisses of his mouth may well represent his grace and pardon for our sins, his sending us the Comforter of his Set-Apart Spirit to guide us to our Father in heaven, along with the joy and peace that comes from knowing him, as well as the fruit and gifts of his Spirit, and the hope for a glorious future that he promises those who love and obey him.

Your love is better than wine.Though wine joys the heart and calms the nerves, it is but a temporary and superficial fix to life’s problems. Like a band-aid on a wound, it fails reach the root cause of man’s empty and lonely heart. The love of Yeshua, on the other hand, is a river of life that is a never-ending source of joy, which strengthens and heals us at the deepest levels. Instead of being drunk with wine, the Bible encourages us to become “drunk” with passion for Yeshua the Messiah, who offers the human heart love, joy, peace and hope—something that alcohol can never do. Ephesians 5:18 tells us, “Be not drunk with wine…but be filled with the Spirit,” which is Yeshua’s love gift or mohar to his betrothed bride as a down payment or guarantee of his devotion. The Set-Apart Spirit—its fruit and gifts—is Yeshua’s engagement ring, down payment, pledge or earnest money to his saints (2 Cor 1:22; 5:5) guaranteeing that his promise of their future inheritance (i.e., eternal life and marriage to him) is good.

Your good ointments.Like a soothing and healing balm or ointment on chapped, dry and cracking skin, so is a relationship with Yeshua the Messiah. Elsewhere Jeremiah asks the question, “Is there no balm in Gilead, is there no physician there? Why then is there no recovery for the health of the daughter of my people?” (Jer 8:22). The answer is yes, there is a Person who is like a healing ointment to the soul. His name is Yeshua the Messiah, and he offers healing for those who will take hold of him, love him and follow him. Not only is a relationship with YHVH-Yeshua a tree of life with fruit that is lovely to the taste (Ps 34:8), but it is fragrant to the nostrils as well, unlike the fruit of the tree of knowledge of good and evil which looks good to the eye, is appealing to the taste buds, but upon ingestion becomes bitter like wormwood. 

Song 1:3,Your name is better than ointment poured forth. (Heb. sheman meaning oil.)The name (i.e., the personality, character and reputation) of Yeshua is better than any ointment. Ointment or olive oil soothes and heals wounded, chaffed, burned, and aching skin. When we are wounded emotionally and spiritually, there is always a place of healing and comfort at the foot of Yeshua’s cross where his arms were open wide in loving acceptance of sinners like you and me. There is forgiveness, power, victory and healing in the name of Yeshua. Through faith in him, one can overcome all fear and anything that the world, the flesh and the devil would throw at us.

The virgins love you.The disciples of Yeshua are like spiritual virgins, who refuse to fornicate with the world, and who remain undefiled by the world, while only having eyes for Yeshua their Bridegroom. They  are not drawn away by the passions of this world. They follow Yeshua the lamb, their Bridegroom, wherever he leads them (Rev 14:4). Why? Because they have not grown cold in their love for Yeshua. They have never lost their first love like others in the church (Rev 2:4).

Song 1:4, Draw me away. Are our hearts drawn away from Yeshua by the world, the flesh or the devil, or are we totally dedicated to him? Do we long to be with and to know Yeshua and his love? Yeshua is looking for a bride who refuses to taker her eyes off of him, and who is not drawn away from him by other lovers through fornication with the world.

We will run. (Daughters of Jerusalem speaking). Are those around us drawn to Yeshua because they see our unreserved and undefiled love for him? Are we a light to our children, to our unbelieving family members, to our neighbors and work associates? Yeshua speaks of two classes of virgins: those who are wise and are prepared for Yeshua, the Bridegroom, and those who are not (Matt 25:1–13); those who are on the inside with Yeshua at his wedding feast because they prepared themselves for him, and those who are on the outside looking in because they did not prepare themselves for him. The daughters love the Shulamite’s beloved too, but not as much as the Shulamite. That is why the Beloved did not bring them into his inner chambers. The daughters of Jerusalem are like immature, carnal and lukewarm Christian believers who are not yet established in their faith and committed to wholly serving and walking with Yeshua. He may be their Savior, but he is not their Lord or Master.

Chambers [Heb. cheder]. Literally an apartment or inner enclosure.

Song 1:5, Dark and lovely. Why is the Shulamite dark? There are two potential reasons for this. Perhaps the bride is dark from the defilement of sin. More likely it is because she has been busy working out in the field in hot sun. She is productive, not lazy. Similarly, Yeshua’s bride are called to occupy in his spiritual; field until he comes for her (Luke 19:13). Yeshua’s bride will be working in the field (the field of this world reaching lost for Yeshua, Matt 13:38; 28:19–20). She is not self-indulgently primping and preening herself and confining her activities self-righteously to the safe confines of the church system. No. Yeshua is coming for a bride who will be sun tanned, with calloused hands and strong muscles from hard work. She is preparing to rule in his kingdom. She is currently engaged in on the job training. His bride will be ruling with him in his kingdom as a kingdom of priests. They will not just be like decorative figurines adorning clouds playing harps.

Lovely. Whatever the reason for her darkness, he considers her to be lovely. Yeshua loved us while we were yet sinner (Rom 5:8).

Kedar. (Heb. means ““to mourn, to be dark.” ) A son of Ishmael and an area in the northern Arabian desert inhabited by this tribe (Gen 25:13; Isa 21:16).

Tents of Kedar. This suggests that the Shulamite was at times a nomad or is living in a tent while tending the sheep. Other times, the Song records her living in a house in the city (Song 2:9; 3:1, 4; 5:2–7). Yeshua’s saints can be found living and ministering in a variety of place wherever he leads them and they are needed whether in the wilderness or in the city.

Song 1:6, My own vineyard I have not kept.The Shulamite is so occupied with her work that she has neglected her own well-being. She is not a self-absorbed or narcissistic bride. There is a lesson in this for the bride of Yeshua.

Song 1:8, Follow in the footsteps of his flock.Those who love Yeshua will be apart of his flock. There are privileges and benefits to being in a productive, life-giving, protected flock under the watchful care of Yeshua’s pastors or under-shepherds. The bride of Yeshua will be part of a spiritual flock, and will cherish the many benefits that come as result of fellowship with other believers.

Song 1:8, Besides the shepherds’ tents. Shepherds is plural speaking of the King Solomon’s under-shepherds. The wise believer sits under the direction of godly, spiritual leaders.

Song 1:12, Spikenard. This is a costly oil made from an aromatic plant shipped from India in alabaster jars and stored and used for only special occasions, such as anointing household guests at arrival. Such an occasion occurred twice in Yeshua’s life; one when Mary anointed Yeshua’s feet at the party to celebrate Lazarus’ resurrection. (Mark 14:3; John 12:3).

Song 1:13, Myrrh.This is an Arabian gum from the bark of a tree used in sacred oil and perfume. Myrrh is from maror meaning “to be bitter, to be strong or strengthen.” This word is used again in Song 8:6 where we read, “For love is stronger than death…” to denote not the bitterness, but the strength of love. It was used in the purifying rites of women (Esth 2:12), as a gift for the young Yeshua (Matt 2:11), for embalming (John 19:39) and was offered to Yeshua in the form of a bitter drink mixed with sour wine or vinegar (Mark 15:23; Matt 27:34).

Song 1:14, Camphire or henna. A plant used to produce a valuable orange-red dye. It was seven to ten feet high and produced fragrant white flowers. Heb. kopher from kaphar meaning “to cover, to make atonement, to make reconciliation, to pacify, purge away, cover over with pitch.” This speaks of Yeshua spilling his blood for atonement for our sins. It is interesting that henna is orange-red in color, which is an allusion to the blood of Yeshua that washes away sin. Women to this day use dyes containing henna to color their hair.

En Gedi.An oasis in the barren western shores of the Dead Sea up in the mountains. It contained hideouts and hot springs that come out of large cliffs. The abundant water from the hot springs provide a semi-tropical-like garden environment. Lit. ayn (eye, spring, well) of the kid, or young male goat. Knowing Yeshua is like coming to an oasis next to the Dead Sea wilderness of life.

Song 1:16, Our bed is green.The Hebrew word for green means “luxuriant or fresh.”Knowing Yeshua and being in a spiritual relationship with him is like feeding in green pastures beside the still waters (Ps 23:2). It is like being a tree planted by the rivers of life whose leaf does not wither in the hot sun and which bears fruit in its season (Ps 1:3). These horticultural metaphors are an apt description of the spiritually verdant and fruitful life of the true saint-bride of Yeshua.

Song 1:17, Beams of our houses.Is the bride anticipating the “mansion” that her bride is building for them once they are completely married? Similarly, Yeshua promised a “mansion” for the saints who qualify to be his bride in his future kingdom (John 14:2). Do our hearts long to be living with Yeshua in the house that he has promised his bride in his future kingdom?

 

Outline of the Song of Solomon as It Relates to the Biblical Hebrew Wedding

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Marriage 33370184

A marriage of cosmic proportions is about to take place between Yeshua the Messiah and his saints who keep his commandments, have the testimony or faith of Yeshua, who are washed in his blood and follow him (the Lamb) wherever he goes. This ministry is dedicated to helping to prepare you (the bride) for Yeshua (the Bridegroom). The Song of Solomon is a  poetic and romantic picture of this wedding process.

Maybe this will give you a different, more Hebraic, perspective on the Song of Solomon—the most romantic book in the Bible.

The Three Main Phases to the Jewish Wedding and the Biblical Feasts

1) Betrothal (Shitre Erusin) – Passover, Unleavened Bread and Pentecost

2) Consummation and the Wedding Feast (Nesuim) – The Feast of Trumpets, Day of Atonement and Feast of Tabernacles

3) Together for Eternity (Olam Haba) – The Eighth Day picturing the New Jerusalem

The Three Main Phases and Sub-Phases of the Wedding in the Song of Solomon

Song 1:1–3:5 — The Betrothal Phase (Erusin)

a) The Ketubah. The young man prepares a marriage contract or covenant which he presents to the young woman and her father called a ketubah (writing). This is a formal written document which stipulates the terms of the proposal he is making.

b) The Bride’s Price or Mohar. This is the price the young man is willing to pay the father for the father’s permission for the young man to marry his daughter.

c) The Cup of Acceptance. If the marriage contract and the bride’s price are acceptable to the father, the young man would pour a cup of wine for his intended and would hold it out to her. If she would accept it and drink it then this would be her acceptance of his proposal. The bridegroom would then prepare for the joyous occasion of the upcoming marriage by bringing gifts for his beloved which would be tokens of his love for her. After the young man left to return to his father’s home, the bride would begin to prepare herself for the upcoming marriage ceremony. She would start with a ceremonial cleansing (or mikveh) whereby she would purify herself in preparation for her husband. At this point the young couple were betrothed.

The Preparation Phase

a) The groom would go to prepare a place for her. Though the couple was legally bound in marriage they would not cohabit. The groom would return to his father’s house and begin to prepare a wedding (honeymoon) chamber for his wife. This process would take up to a year or more. Only when the father of the groom would approve that the chamber was ready would the groom be released to get his bride.

b) The bride would make herself ready. While the groom was preparing a place for his bride, she would be busy preparing herself by making herself beautiful. When the young bride would leave the house she would wear a veil to show that she was “spoken for” and that she was no longer available since she was “bought with a price”. She was consecrated to her bridegroom.

Song 3:6–6:1 — The Reunion Phase

a) Upon receiving word from the father the wedding chamber was complete, the groom would steal away to fetch his bride. She would not know the day or the hour of his coming, so she had to be continually ready for his arrival. She had to be ready at a moment’s notice. She and her bridesmaids had to make sure they had plenty of oil in their lamps in case he came at night.

b) Coming for the bride. The coming of the groom would be a surprise to the bride. He would come accompanied by his two groomsmen (or two witnesses). When the wedding party would get close to the bride’s house they would give a shout and blow the ram’s horn (shofar) to let the bride know they were coming. They would charge right into the house and carry off the bride and bridesmaids.

Song 3:6–8:4 — The Wedding Phase or Nuptials (Nesuim)

c) The wedding party would arrive at the groom’s father’s house where the newlyweds would enter the wedding chamber and consummate the marriage and honeymoon for seven days. This established their covenant union. During intercourse, blood is spilled proving that the bride was a virgin.

The Celebration Phase

The celebration would last for seven days while the newlyweds are in celebrating their honeymoon. Following this would be the marriage supper which is given in honor of the newlyweds.

Song 8:5–14 — Eternity Together (Olam Haba)

The newly married couple begins life together.

 

New Video: The Feast of Pentecost and the Bride of Yeshua

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In this brief video, Natan Lawrence shows the relationship between the feast of Pentecost (or Shavuot), the marriage of YHVH to the children of Israel at Mt. Sinai, the wedding chuppah (canopy), the holy of holies, and the upper room experience on the day of Pentecost, and the marriage of Yeshua the Bridegroom to redeemed believers in the Song of Solomon.

 

Nuggets From Song of Solomon Chapters 1 and 2

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Song of Solomon chapter 1

Song 1:2, Kisses of his mouth. This is referring to the tokens of Yeshua’s love for his bride: his grace and pardon, the joy and peace that comes from knowing him, the hope he has given us for the present and the future, and the fruits and gifts of his Spirit.

Your love is better than wine. Though wine joys the heart and calms the nerves, it is but a temporary and superficial fix to life’s problems. Like a band-aid on a wound, it doesn’t get to the cause of the problem. The love of Yeshua, on the other hand, is a river of life that is a never-ending source of joy, which strengthens and heals us at the deepest levels.

Ephesians 5:18 says, “Be not drunk with wine … but be filled with the Spirit,” which is Yeshua’s love gift or mohar to his betrothed bride. The Set-Apart Spirit — its fruits and gifts — is Yeshua’s engagement ring, down payment, guarantee, pledge or earnest money (2 Cor 1:22; 5:5) of our future inheritance (i.e., marriage to him) until the full redemption (or glorification of our bodies at the resurrection) of the purchased possession (the redeemed believer, Eph 1:14).

Song 1:3, Your name is better than ointment poured forth. (Heb. sheman: oil.) Is the name of Yeshua better than any ointment? Ointment or olive oil soothes and heals wounded, chaffed, burned, and aching flesh. When you are wounded emotionally and spiritually, there is always a place of healing and comfort for you at the foot of Yeshua’s cross, the foot of Yeshua’s throne, and in the arms of the one whose arms were open wide in loving acceptance of you at the cross. There is healing, forgiveness, power, victory and healing in the name of Yeshua. Faith in him overcomes all fear and anything that the world, the flesh and the devil would throw at us.

The virgins love you. Those undefiled by the world have their eyes only on Yeshua and are not drawn away by the passions of this world. They follow Yeshua the lamb, their Bridegroom, wherever he leads them (Rev 14:4). Why? Because they have not grown cold in their love for Yeshua. He is still their first love  (Rev 2:4).

Song 1:4, Draw me away. Are our (virgin) hearts drawn away from Yeshua by the world, the flesh or the devil, or are we totally dedicated to him? Do we long to be with and to know Yeshua and his love?

We will run. (Daughters of Jerusalem speaking). Are those around us drawn to Yeshua because they see our unreserved and undefiled love for him? Are we a light to our children, to our unbelieving family members, to our neighbors and work associates? Yeshua speaks of two classes of virgins: those who are wise and are prepared for Yeshua, the Bridegroom, and those who are not (Matt 25:1–13); those who are on the inside with Yeshua at his wedding feast because they love and prepared, and those on the outside who are looking in because they did not prepare themselves for him. They love Yeshua too, but not as much as the Shulamite. That’s why they were not brought into his chambers. The daughters of Jerusalem are immature, carnal believers who are not yet established in their faith and wholly serving and walking with Yeshua.

Song of Solomon chapter 2

Song 2:1, Rose of Sharon. Sharon means “plain” and is the region lying between the mountains of central Israel and the Mediterranean Sea north of Joppa and on the east side of the Jordan near Gilead and Bashan. The flower itself is not the Rose of Sharon we know, which is native to China, but is believed to be the saffron, tulip, anemone, or crocus. The redeemed bride of Yeshua is to view herself in this manner. Coming into spiritual relationship with Yeshua should cause one to have a higher view of oneself than they did while they were an unrepentant and unredeemed sinner. Coming to Yeshua greatly improves one’s self worth and self esteem.

Lily of the valley. Heb. shushan, lit. “big flower, water lily;” from suws meaning “exult, rejoice, display joy.” According to The TWOT, these were the lilies carved as a motif in the stone pillars in Solomon’s temple. It is used several times in the Song with reference to the bride. The woman’s name Shoshana (or Susanna) derives from this. This is a tall flower with a weak stem. As the tall, weak-stemmed lily that has a beautiful but heavy flower may need a stake to support it, the believer needs Yeshua to support him.

Song 2:2, Thorns. Heb. chowach meaning “to pierce, brier, thorn bush, thicket, hook, ring, fetter.” Believers are lilies among the thorny wicked of this world. Yeshua said that his followers though in the world, they were not to be of the world (John 17:10, 15). The wicked can be like thorns in flesh of the righteous. Thorns are worthless, dangerous and noxious and are good only for burning. Likewise, the wicked unrepentant will burn in the lake of fire.

Song 2:3, Apple tree in the trees of the woods. This is another analogy like the lily among the thorn simile. Yeshua’s people are to bear fruit for him. They are to be his personal garden bearing the fruit of the Spirit, and to be like the trees planted next to Yeshua who is the river of life (Ps 1:1–3). The trees of the world are barren and fruitless. This is not the case with the trees of Yeshua who bear fruit through him.

Song 2:4, Banqueting. Heb. lit. wine/yayin meaning “effervesce, wine.” Torah commands that Israelites drink wine and strong drink during the three pilgrmage festivals (Deut 14:26). This speaks of the joy of the biblical Hebrew wedding that culminates in a great wedding feast, prophetically pictured by the Feast of Tabernacles, which is a picture of the wedding supper of the Lamb.

Banqueting house …his banner over me was love. Is the groom giving her a glimpse of his house, and what she can expect once they are fully married? Does not Yeshua do this with us by giving us glimpses into the future spiritual glory he has in store for his bride in the world to come?