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Main Page The great Gospel of John Volume 4 GGJ04-170 Chapter

Chapter 170 - The key to understanding the Song of Solomon.

170,1. I say: “My friend, you are going a little too far with your jokes and I would also like to say to you the words that a famous painter once said to his shoemaker! In your case it can not be otherwise up to now as according to Solomon everything has its time on this earth. Now pull yourself together properly and with good intentions and the Song of Songs will be clearly explained to you, as well as the way in which it is completely at one with My words of warning on the mountain.

170,2. Solomon in Song has done nothing other than describe prophetically My current presence among the people using all kinds of images which are correctly selected to show mankind the correlation between one action and another, one location and another, one effect and another. I am his only subject; the ‘he’ and the ‘you’ and the ‘him’ all refer to Me. Whoever speaks to Me in Solomon’s writings is in fact his spirit, if the singular is used, while if the plural is employed all the spirits of the people embraced by Solomon’s imperial, ruling spirits are presented, for the same reason, as being one person of high moral standing.

170,3. Where it says: ‘Let him kiss me with the kisses of his mouth’, it means effectively: The Lord speaks out of His very own mouth to me, Solomon, and through me to the nation of Israel as well as to all the nations on this earth. The Lord no longer only speaks words of wisdom, but words of love and words of life to me! As a loving word is a true kiss from God’s mouth into the hearts of mankind Solomon says: ‘Let Him (the Lord) kiss me with the kisses of His mouth!’

170,4. The latter part of the verse now fits very well when it says: ‘For your love is better than wine’, or: Your love is of greater value to me and all the people than wisdom. The word ‘wine’ always signifies wisdom and truth.

170,5. When in the first line Solomon makes a plea for a word of love and continues to sigh to Me in the third person, he indicates that he is still far from Me in terms of pure wisdom; by using the second person singular in the latter part when the reason for the request in the first part is set down, Solomon indicates that the approach to God by way of love is of greater importance than the approach by way of pure wisdom. The kiss, the love, however, which Solomon requests in his Song of Songs, you are all receiving from Me right now and for you, My dear Simon, the first verse of the Song should be a little clearer to you than it was before!”

170,6. Simon says: “My Lord, now of course the second verse is also already clear to me, and I am confident that I can explain it myself!”

170,7. I reply: “Do that and we shall see how you have understood the second verse in the light of the first!”

170,8. Simon says: “The meaning seems to be clear to me, My Lord, and is as follows:- If You kiss me with the kiss of Your mouth, Your word becomes love and therefore a true ointment of life. Then this ointment, which is Your divine word of love, will become understandable to all mankind. As quite often in normal speech we use ‘smell’ to mean ‘understand’ in that we say: ‘Do you smell trouble or danger? or: ‘He already smells the roast or the ointment!’

170,9. Now You, My Lord, are with us just as in Solomon’s plea in the first verse! We have Your name, Your holy word of love, which is more precious than the pure wisdom of Solomon! We now have the ointment poured out before us, Your name, Your love, Your holy word of life, everything comprehensible to us.

170,10. Now, it seems that we are also the maidens who love You for this, if we are considered from the standpoint of our limited insight and understanding! A maiden is a delightful being, not completely lacking in insight and cognition but who, at least as a general rule, can not be seen to be comparable to a man of outstanding wisdom. We are therefore clearly the maidens who love You, My Lord, above all things, as Your word of love is comprehensible to us and is therefore an ointment poured out before us, the precious scent from which we are delighted to enjoy. - Tell me, My Lord, if I have interpreted the second verse correctly using my grasp of the first!”

170,11. I say: “Completely correct and fundamentally truthful! Although the Song of Songs seems to be quite incomprehensible it is in fact the case that it can be understood very easily if the reader has worked out the first verse and has then made suitable comparative deductions. As you have interpreted the second verse absolutely correctly, try the third verse; perhaps you will also hit the nail on the head with that one!”

170,12. Simon says: “My Lord, now I have the courage to take on the whole Song of Songs! The third verse is as clear to me as this marvellous morning!

170,13. ‘Draw me, My Lord, behind You and we will run!’ Who can otherwise draw someone spiritually, as only love can?! The result is that those who are taught and drawn with and by love, can understand and grasp more in one moment, and in so doing are “running” as their cognition grows, more than is possible by acquiring dry, cold wisdom over many years. The person in the first sentence is therefore simple only in a moral sense and appears in the next sentence as having many facets, as we all clearly do, and consequently as the whole of Israel does and finally everything on this earth which is called mankind.

170,14. The King, the Everlasting One, the Holy One guides me and all the rest of us to the chamber which is of course most holy and splendidly illuminated and which is the chamber of love and life in the heart of His most Holy Father. We are extremely happy and cheerful beyond all measure about You and we certainly value Your Father’s love a thousand times more than any of the dry, cold wisdom! It is only in Your Love that we are full of humility and simplicity and, as a result, devout in our hearts. Hence, we are pious and we love You completely for the first time, My Lord, in this our total devotion.

170,15. This dawn of wisdom, which closely corresponds to the sunrise at the top of the mountain, is also full of splendour and beauty. However, down here at the hospitable tables of love in the spacious, holy chamber of Your most Holy Father’s heart, the same dawning of true life is of course also present. On top of the mountain during our instruction in true cognition, we enjoyed that dawn filled with the splendid light of life but on the mountain there were no tables laden with nourishing and delightful food to sustain us in our lives.

170,16. The light from the profound wisdom pleased us greatly but perhaps You already saw in some of us the seeds of dark thoughts sprouting forth in the furrows at the heart of the little garden of life and You then spoke those compelling words of love: ‘My children, down below in the valley of humility we have the same morning! If you climb down the short path from the heights of your own dark thoughts, which are normally the result of high-flown, refined wisdom, to the valley of humility that is love, you will enjoy the same splendid dawn! Down below it is present as it is here and you can enjoy it twice as much; since there is not only the same light but additionally there is also in that love and humility the source of the light and of a life of love! Down there these are the groaning tables which strengthen, nourish and sustain life in its totality!’

170,17. It is that point My Lord, to which You have drawn us by truly kissing us with Your holy mouth and we no longer hesitated but ran after You. We love You now as Your truly devoted followers with all our love and humility! – My Lord, have I understood and explained the matter correctly and have I discovered the inner meaning of Your words of warning on the mountain?”

Main Page The great Gospel of John Volume 4 GGJ04-170 Chapter