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SEPTEMBER 4
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up; does not behave rudely, does not seek its
own, is not provoked, thinks no evil; does not
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rejoice in iniquity, but rejoices in the truth;
13:4–7 In the previous comments (vv. 1–3), the 7 bears all things, believes all things, hopes all
focus is on the emptiness produced when love things, endures all things.
is absent from ministry. In these verses, the full- 8 Love never fails. But whether there are
ness of love is described, in each case by what prophecies, they will fail; whether there are
love does. Love is action, not abstraction. tongues, they will cease; whether there is
Positively, love is patient with people and gra- knowledge, it will vanish away. For we know
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cious to them with generosity. Negatively, love in part and we prophesy in part. But when
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never envies,or brags,or is arrogant,since that is that which is perfect has come, then that
the opposite of selfless service to others. Never
rude or overbearing, love never wants its own which is in part will be done away.
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way, is not irritated or angered in personal When I was a child, I spoke as a child, I
offense,and finds no pleasure in someone else’s understood as a child, I thought as a child; but
sin, even the sin of an enemy. On the positive when I became a man, I put away childish
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side again, love is devoted to truth in every- things. For now we see in a mirror, dimly, but
thing. With regard to “all things” within God’s then face to face. Now I know in part, but then
righteous and gracious will, love protects, I shall know just as I also am known.
believes,hopes,and endures what others reject. 13 And now abide faith, hope, love, these
three; but the greatest of these is love.
DAY 3:What about interpretations of Song of Solomon that allergorize it
to mean God’s love for Israel or Christ’s love for the church?

The Song has suffered strained interpretations over the centuries by those who use the “alle-
gorical” method of interpretation, claiming that this song has no actual historical basis, but rather
that it depicts God’s love for Israel and/or Christ’s love for the church. The misleading idea from
hymnology that Christ is the rose of Sharon and the lily of the valleys results from this method (2:1).
The “typological” variation admits the historical reality, but concludes that it ultimately pictures
Christ’s bridegroom love for His bride the church.
A more satisfying way to approach Solomon’s Song is to take it at face value and interpret it in
the normal historical sense, understanding the frequent use of poetic imagery to depict reality.To
do so understands that Solomon recounts phases of his relationship with the Shulamite:1) his own
days of courtship, 2) the early days of his first marriage, followed by 3) the maturing of this royal
couple through the good and bad days of life.The Song of Solomon expands on the ancient mar-
riage instructions of Genesis 2:24, thus providing spiritual music for a lifetime of marital harmony.
It is given by God to demonstrate His intention for the romance and loveliness of marriage, the
most precious of human relations and “the grace of life”(1 Pet. 3:7).

Set about with lilies.
September 4 3 Your two breasts are like two fawns,
Twins of a gazelle.
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Your neck is like an ivory tower,
Song of Solomon 7:1–8:14 Your eyes like the pools in Heshbon
By the gate of Bath Rabbim.
THE BELOVED Your nose is like the tower of Lebanon
Which looks toward Damascus.
7 How beautiful are your feet in sandals, 5 Your head crowns you like Mount
O prince’s daughter!
Carmel,
The curves of your thighs are like And the hair of your head
jewels,
is like purple;
The work of the hands of a skillful A king is held captive by your tresses.
workman.
2 Your navel is a rounded goblet; 6 How fair and how pleasant you are,
It lacks no blended beverage. O love, with your delights!
Your waist is a heap of wheat 7 This stature of yours is like a palm tree,

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