You Can Read the Bible Guided Podcast

His left hand is under my head, and his right hand embraces me!  I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases.  – Song of Solomon 8:3-4

These two lines appeared together yesterday in chapter 2, and today make another appearance near the end of the Song.  Perhaps they are an ancient hook, meant to ground the Song in the ear of the listener.  Maybe the line “…that you not stir up or awaken love until it pleases” – that appears thrice total – was a well-known refrain of deep, implicit meaning at the time it was written.  Or it could just be a lyrical exhortation, meant to be just mysterious enough to encourage contemplation.

Nonetheless, they indicate a consistent poetic hand that has a story to tell.  As I cautioned yesterday, opinions that this Song is a metaphor for God’s relationship with His people must still contend with the language in which it is framed.  There is a breadth of simile connecting the natural world with the marriage chamber.  Perhaps you’ve noticed that physical attributes – outward beauty and strength – dominate the celebration. 

The musical conversation continues today and, even if your translation does not parse the speakers explicitly, it’s usually possible to tell whether it is the bride, groom, or their friends that is speaking.  Chapter 4 is the groom’s answer to the bride’s song that we read yesterday, and the remaining dialogue shifts between adulation and longing.  Listen closely for the moment of dawning wisdom of chapter 8, the only mention of the LORD anywhere in this Song, which exerts: Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of the LORD. Many waters cannot quench love, neither can floods drown it. If a man offered for love all the wealth of his house, he would be utterly despised.

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Song of Solomon 4 through 8.  Now let’s read it!

His left hand is under my head, and his right hand embraces me!  I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases.  – Song of Solomon 8:3-4

These two lines appeared together yesterday in chapter 2, and today make another appearance near the end of the Song.  Perhaps they are an ancient hook, meant to ground the Song in the ear of the listener.  Maybe the line “…that you not stir up or awaken love until it pleases” – that appears thrice total – was a well-known refrain of deep, implicit meaning at the time it was written.  Or it could just be a lyrical exhortation, meant to be just mysterious enough to encourage contemplation.

Nonetheless, they indicate a consistent poetic hand that has a story to tell.  As I cautioned yesterday, opinions that this Song is a metaphor for God’s relationship with His people must still contend with the language in which it is framed.  There is a breadth of simile connecting the natural world with the marriage chamber.  Perhaps you’ve noticed that physical attributes – outward beauty and strength – dominate the celebration. 

The musical conversation continues today and, even if your translation does not parse the speakers explicitly, it’s usually possible to tell whether it is the bride, groom, or their friends that is speaking.  Chapter 4 is the groom’s answer to the bride’s song that we read yesterday, and the remaining dialogue shifts between adulation and longing.  Listen closely for the moment of dawning wisdom of chapter 8, the only mention of the LORD anywhere in this Song, which exerts: Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of the LORD. Many waters cannot quench love, neither can floods drown it. If a man offered for love all the wealth of his house, he would be utterly despised.

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Song of Solomon 4 through 8.  Now let’s read it!

“The Song of Songs, which is Solomon’s” is the only introduction to author and context that this book receives.  Called in various traditions the “Song of Songs,” “Song of Solomon,” or simply, “Canticles,” this book is one of the most unusual experiences you’ll find in the entire Bible.  

A historical fascination with the Song of Songs is linked to its exceptional content.  Sensual scenes and erotic language are threaded throughout what is on the surface an ancient love song.  Volumes have been written by teachers who find in this Song an allegory of God’s relationship with Israel or His love for the Church. 

These efforts possess greater urgency for those who simply can’t believe something like the Song of Songs could be part of Scripture.  But at You Can Read the Bible we take what the text demands.  The Song itself does not demand allegory, nor does the rest of the Bible demand that such writings can’t be sacred.  While this could be allegorical, and indeed multiple meanings could spiral out from it, this could be the Song of Songs – The Ultimate Song – because of its subject matter and not in spite of it.  As with all of the wisdom literature we’ve seen, this could be what it appears on its face: an observation… a window into the hearts of a bride and groom and their friends. 

An extended dialogue between these three parties fills the first chapter.  Some translations help by indicating who is speaking, based on the gender of nouns in the Hebrew.  In chapters 2 and 3 the bride sings and dreams of her beloved.  Similes and metaphors from the natural world abound, and certain phrases are repeated in some lyrical way.  You can capture one of these raindrops and examine it, or you can let the whole things wash over you like a spring shower.

One final note is needed about the book order.  In most English Bibles, the Song of Songs comes after Ecclesiastes, not before.  In many Hebrew Bibles Ecclesiastes comes after the Song, along with writings such as Lamentations and Ruth.  The Song is read during the week of Passover, but otherwise no order for these books has been definitively established.  Since tradition demands no particular course, we’ve gone with the ancient order because of the Song’s feel as an extended proverb; its ascription to Solomon; and the subject matter of the two books.  Ecclesiastes derives its wisdom from long life; the Song of Songs has its whole life before it. 

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Song of Solomon 1 through 3.  Now let’s read it!

“The Song of Songs, which is Solomon’s” is the only introduction to author and context that this book receives.  Called in various traditions the “Song of Songs,” “Song of Solomon,” or simply, “Canticles,” this book is one of the most unusual experiences you’ll find in the entire Bible.  

A historical fascination with the Song of Songs is linked to its exceptional content.  Sensual scenes and erotic language are threaded throughout what is on the surface an ancient love song.  Volumes have been written by teachers who find in this Song an allegory of God’s relationship with Israel or His love for the Church. 

These efforts possess greater urgency for those who simply can’t believe something like the Song of Songs could be part of Scripture.  But at You Can Read the Bible we take what the text demands.  The Song itself does not demand allegory, nor does the rest of the Bible demand that such writings can’t be sacred.  While this could be allegorical, and indeed multiple meanings could spiral out from it, this could be the Song of Songs – The Ultimate Song – because of its subject matter and not in spite of it.  As with all of the wisdom literature we’ve seen, this could be what it appears on its face: an observation… a window into the hearts of a bride and groom and their friends. 

An extended dialogue between these three parties fills the first chapter.  Some translations help by indicating who is speaking, based on the gender of nouns in the Hebrew.  In chapters 2 and 3 the bride sings and dreams of her beloved.  Similes and metaphors from the natural world abound, and certain phrases are repeated in some lyrical way.  You can capture one of these raindrops and examine it, or you can let the whole things wash over you like a spring shower.

One final note is needed about the book order.  In most English Bibles, the Song of Songs comes after Ecclesiastes, not before.  In many Hebrew Bibles Ecclesiastes comes after the Song, along with writings such as Lamentations and Ruth.  The Song is read during the week of Passover, but otherwise no order for these books has been definitively established.  Since tradition demands no particular course, we’ve gone with the ancient order because of the Song’s feel as an extended proverb; its ascription to Solomon; and the subject matter of the two books.  Ecclesiastes derives its wisdom from long life; the Song of Songs has its whole life before it. 

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Song of Solomon 1 through 3.  Now let’s read it!

And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt.  For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations.  – 1 Kings 4:29-31

The proverbs penned and collected during the reign of Solomon have filled this book until now.  Turning to chapter 30, we find an introduction to an “oracle” by Agur, son of Jakeh.  And at the beginning of 31 we read: The words of King Lemuel. An oracle that his mother taught him… Who these characters are is not known with any certainty.  Some trace the names to foreign sages; others parse the names as adjectives and believe they are references to Solomon himself.  In any case, given the preeminence of Solomon’s wisdom that is described in 1 Kings, their inclusion here bestows a high honor. 

The oracle of Agur in chapter 30 is broken into two parts.  The second half, from verse 10 on, is a collection of proverbs on general subjects, which seems built around a creative exercise concerning the number four.  The first nine verses are a self-contained unit – perhaps the oracle itself – built around the credibility of the LORD’s word.  You have to read the entire nine verses to garner the complete idea, and it helps to remember the foundational thesis of this book.   

Chapter 31, of King Lenuel, is also a production in two Acts.  The first nine verses are introduced as “An oracle his mother taught him,” where she asked, and he now asks, “What are you doing, my son?”  Whether its speaker is presenting his past self for rebuke, or a present subject, is unclear – and likely beside the point.  It sounds like instruction that is in accord with the LORD’s design that a young ruler should hear.

The second Act of Proverbs 31 is an acrostic poem – where each of the 22 verses begins with a letter of the Hebrew alphabet – about an excellent wife.  Even though its creative style is only evident in the original Hebrew, I point it out because this influences how the lines are phrased.   As elsewhere in Proverbs, treat these as observational and descriptive.  Take into account the whole context of the poem without elevating one favored line above the rest.  And allow verses that resonate to simmer for a bit, not because they are more important, but because there is something about them that connects to your own moment. 

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Proverbs 30 through 31.  Now let’s read it!

And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt.  For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations.  – 1 Kings 4:29-31

The proverbs penned and collected during the reign of Solomon have filled this book until now.  Turning to chapter 30, we find an introduction to an “oracle” by Agur, son of Jakeh.  And at the beginning of 31 we read: The words of King Lemuel. An oracle that his mother taught him… Who these characters are is not known with any certainty.  Some trace the names to foreign sages; others parse the names as adjectives and believe they are references to Solomon himself.  In any case, given the preeminence of Solomon’s wisdom that is described in 1 Kings, their inclusion here bestows a high honor. 

The oracle of Agur in chapter 30 is broken into two parts.  The second half, from verse 10 on, is a collection of proverbs on general subjects, which seems built around a creative exercise concerning the number four.  The first nine verses are a self-contained unit – perhaps the oracle itself – built around the credibility of the LORD’s word.  You have to read the entire nine verses to garner the complete idea, and it helps to remember the foundational thesis of this book.   

Chapter 31, of King Lenuel, is also a production in two Acts.  The first nine verses are introduced as “An oracle his mother taught him,” where she asked, and he now asks, “What are you doing, my son?”  Whether its speaker is presenting his past self for rebuke, or a present subject, is unclear – and likely beside the point.  It sounds like instruction that is in accord with the LORD’s design that a young ruler should hear.

The second Act of Proverbs 31 is an acrostic poem – where each of the 22 verses begins with a letter of the Hebrew alphabet – about an excellent wife.  Even though its creative style is only evident in the original Hebrew, I point it out because this influences how the lines are phrased.   As elsewhere in Proverbs, treat these as observational and descriptive.  Take into account the whole context of the poem without elevating one favored line above the rest.  And allow verses that resonate to simmer for a bit, not because they are more important, but because there is something about them that connects to your own moment. 

Our verse for this week is Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Proverbs 30 through 31.  Now let’s read it!

These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.

I'm sure you noticed this heading at the beginning of chapter 25, illustrating again that the book of Proverbs is a compilation of many works which were produced over the centuries.  It is not surprising that Hezekiah, as the king who brought Judah back to worshiping the LORD, would have commissioned Solomon’s proverbs to be copied and preserved. 

As there is no other boundary marker, we can assume that today’s chapters are all part of the Hezekiah compilation.  In the first chapter, there are three distinct sets of proverbs, each built around a keyword.  They are so obvious that you will notice them immediately.  It is also obvious that there is no real consistent theme in the proverbs’ observations.  As is often the case throughout this book, you’ll need to look well beyond these few verses to properly develop context for any one individual remark.

The power of the tongue and the nature of friendship are the themes of chapter 27, rulers are a recurring topic in chapter 28, and the effects of wisdom and folly are catalogued in chapter 29.  Some of the sayings are obvious and feel timeless, such as “Better is open rebuke than hidden love.”  Others are more cryptic, as with: Whoever blesses his neighbor with a loud voice, rising early in the morning, will be counted as cursing. 

Remember that these proverbs are born of a context: culture, time, and place.  Read the text gently, and often.  Take a verse you find striking today and meditate on it, for you never know what life, experience, and the Author will draw your attention to tomorrow. 

Our verse for this week is Psalm 119:105: Your word is a lamp to my feet and a light to my path.

Proverbs 26 through 29.  Now let’s read it!

These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.

I'm sure you noticed this heading at the beginning of chapter 25, illustrating again that the book of Proverbs is a compilation of many works which were produced over the centuries.  It is not surprising that Hezekiah, as the king who brought Judah back to worshiping the LORD, would have commissioned Solomon’s proverbs to be copied and preserved. 

As there is no other boundary marker, we can assume that today’s chapters are all part of the Hezekiah compilation.  In the first chapter, there are three distinct sets of proverbs, each built around a keyword.  They are so obvious that you will notice them immediately.  It is also obvious that there is no real consistent theme in the proverbs’ observations.  As is often the case throughout this book, you’ll need to look well beyond these few verses to properly develop context for any one individual remark.

The power of the tongue and the nature of friendship are the themes of chapter 27, rulers are a recurring topic in chapter 28, and the effects of wisdom and folly are catalogued in chapter 29.  Some of the sayings are obvious and feel timeless, such as “Better is open rebuke than hidden love.”  Others are more cryptic, as with: Whoever blesses his neighbor with a loud voice, rising early in the morning, will be counted as cursing. 

Remember that these proverbs are born of a context: culture, time, and place.  Read the text gently, and often.  Take a verse you find striking today and meditate on it, for you never know what life, experience, and the Author will draw your attention to tomorrow. 

Our verse for this week is Psalm 119:105: Your word is a lamp to my feet and a light to my path.

Proverbs 26 through 29.  Now let’s read it!

I’ve already cautioned you on drawing blanket applications from individual Proverbs, and a few samples from today’s reading reinforce that advice.  Here’s one: “The rich rules over the poor, and the borrower is the slave of the lender.”  One interpretation of this could be prescriptive: this is the way things should be… or this is the way God has ordered things.  But it doesn’t have to be prescriptive; it could be descriptive: this is the way things are. 

Compare this with what you hear just a few verses on, where the oppressor is warned that: “Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.”  Put aside the implications for a second: in terms of their tenor and structure, is there any difference between these two?  Is one a warning while the other is an observation?  Are they both simply descriptive?  Or are they both instructive?  How do you know? 

I call attention to this not to confuse, but rather to draw your attention to the very nature of wisdom.  It is meant to be chewed on, mulled over, contemplated, and held in the full context of the Bible.  Given what we’ve seen in the law and the prophets, it’s hard to believe that God would condone a system where the rich rule over the poor, simply because they are rich.  But there is nothing in the style of the individual proverb that directs this application.  This – and all proverbs – must be held in the full context of the book of Proverbs, and indeed all of Scripture, to be faithfully applied.

There is a break in the middle of chapter 22 that reminds us of one of the most reaffirmed ideas in Proverbs: Incline your ear, and hear the words of the wise, and apply your heart to my knowledge, for it will be pleasant if you keep them within you, if all of them are ready on your lips.  That your trust may be in the LORD, I have made them known to you today, even to you.  Remember the thesis statement from chapters 1 and 9: The fear of the LORD is the beginning of wisdom.  Often in these chapters the author reminds us that it is not simply healthy living that they are advising, but to fear the LORD, and to “not join with those who do otherwise.”

Our verse for this week is Psalm 119:105: Your word is a lamp to my feet and a light to my path.

Proverbs 22 through 25.  Now let’s read it!

I’ve already cautioned you on drawing blanket applications from individual Proverbs, and a few samples from today’s reading reinforce that advice.  Here’s one: “The rich rules over the poor, and the borrower is the slave of the lender.”  One interpretation of this could be prescriptive: this is the way things should be… or this is the way God has ordered things.  But it doesn’t have to be prescriptive; it could be descriptive: this is the way things are. 

Compare this with what you hear just a few verses on, where the oppressor is warned that: “Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.”  Put aside the implications for a second: in terms of their tenor and structure, is there any difference between these two?  Is one a warning while the other is an observation?  Are they both simply descriptive?  Or are they both instructive?  How do you know? 

I call attention to this not to confuse, but rather to draw your attention to the very nature of wisdom.  It is meant to be chewed on, mulled over, contemplated, and held in the full context of the Bible.  Given what we’ve seen in the law and the prophets, it’s hard to believe that God would condone a system where the rich rule over the poor, simply because they are rich.  But there is nothing in the style of the individual proverb that directs this application.  This – and all proverbs – must be held in the full context of the book of Proverbs, and indeed all of Scripture, to be faithfully applied.

There is a break in the middle of chapter 22 that reminds us of one of the most reaffirmed ideas in Proverbs: Incline your ear, and hear the words of the wise, and apply your heart to my knowledge, for it will be pleasant if you keep them within you, if all of them are ready on your lips.  That your trust may be in the LORD, I have made them known to you today, even to you.  Remember the thesis statement from chapters 1 and 9: The fear of the LORD is the beginning of wisdom.  Often in these chapters the author reminds us that it is not simply healthy living that they are advising, but to fear the LORD, and to “not join with those who do otherwise.”

Our verse for this week is Psalm 119:105: Your word is a lamp to my feet and a light to my path.

Proverbs 22 through 25.  Now let’s read it!