Pearl - Holy Sex: Song of Solomon

The Way God Intended

By Michael Pearl

Holy Sex

Copyright 2002 by Michael Pearl

ISBN: 978-1-934794-99-9

EBook: July 2010

ISBN: 978-1-61644-000-8

EPub: July 2010

ISBN: 978-1-892112-16-3

First Printing - 10,000: June 2002

Second Printing - 20,000: August 2004

Third Printing - 20,000: July 2007

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All scripture quotations are taken from the King James Holy Bible.

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Printed in the United States of America

STOP!

This material is intended for mature audiences. Don't read this book unless you are married, have definite plans to be married in the next few weeks, or you are an older teenager whose parents have first read it and approve of you doing so.

If you don't think God meant for sex to be fun, this book is definitely for you.

The devil didnt create sex; God did. Sex is not the original sin; it is the original blessing. The first gift God gave to man was a beautiful, naked woman. The first commandment he gave them was, Be fruitful and multiply, which means, Copulate and make babies. After placing the naked couple together in the garden, their Creator looked upon them and said, Behold, it is very good.

God gave the world a compilation of 66 individual books. Only one of those books majors on creation. One book contains psalms of praise. Another is full of wise proverbs. One majors on the deity of Christ, and just one book gives us the history of the early church. There is primarily one book that tells us about future things. And then there is one entire book of eight chapters that celebrates the beauty and passion of sex. It is frank, bold, lively, and absolutely blushless in its freedom and freshness.

Divine inspiration gave it the title, Song of songsa rather high recommendation. It must have been at the top of the charts for a long timea best-seller. That the ancient nation of Israel was comfortable including an erotic text in their Holy Scriptures reveals the difference in their attitude and that of this present culture. Unlike us, they had not surrendered the pleasures and art of lovemaking to the depraved and base elements of society. The righteous could talk about it, sing about it, attend a drama that encouraged marital love, and believe that the way of a man with a maid was a beautiful gift from God.

In this present age, where believers have accepted the cloud of shame cast over sex, the Bible still contains not just a discussion of sex, but a song to be sung in public, performed as a drama, presented at weddings, applauded in public, practiced at homeor, in the fields and forests.

The events of our song begin in Jerusalem, move to the beautiful Sharon valley, then into the mountains of Lebanon, and back to Jerusalem. Solomon is identified as the husband. The woman of the song is his spouse. She was married to him on the day his mother placed the kings crown on his head. Apparently she was his first wife and the only love of his life. The bed on which they made love is identified as Solomons. The first verse calls it Solomons song. It could be that he wrote it, or it could be that it was written for him and, as such, is his song.

The man of the story was a shepherd and owned vineyards. His bride also tended sheep when she was young. Possibly Solomon was a shepherd before becoming king, or perhaps the song is written to make it generic and give it universal appeal.

Several details do not seem to fit an historical account of King Solomon and his wife. It is possible that the song is not intended as a literal account of their personal experience, but simply as a song about the average couple. The drama gives an account of the bride being beaten by night watchmen of the city. It is hardly likely that Solomons wife ran through the streets searching for him and was abused by city employees. Furthermore, he returns from an extended stay in the mountains, where he had been shepherding, to seek his wife in a house where she is alone and the door is tied shut, as would have been the manner of securing the door on a common house. And in planning their lovemaking, she anticipates taking him to her mothers house; not what you would expect from King Solomon.

It seems that the song moves from the common to the kingly, making it the dream of the average shepherd. In reading the text, one can visualize two shepherds falling in love, marrying, making love outdoors, and then later ascending to share the magnificent bed in a kings palace.

The historical background is buried somewhere in antiquity. Though we can only guess at the facts surrounding this song, we do know that the Song of Solomon is as inspired by God as is the book of Psalms. One thing is for sure: the subject it so beautifully portrays is as powerful today as it was when written, and our present generation is much more in need of a sanctifying look at the most consuming passion God ever created.

The song is primarily about her desires and feelings. She is represented as the initiator, pursuing him to draw him into her bed. She brags that his desire is toward her. She anoints her body with natural fragrances and spices and puts on jewelry to attract him. She is proud of her breasts and boasts that he was attracted to her because of them. She calls him an apple tree and dreams of eating his fruit. She dreams of him lying all night between her breasts, of the kisses of his mouth, of his embrace. When he says she is a garden enclosed, filled with fruit, she responds by inviting him to come into her garden and drink of her flowing juices.

The song speaks of senses excited by physical nature, fruit, birds, animals, springtime, sun, night, mountains, trees, and flowers. The reader is inundated with spices and odors, secret fountains, mountainous hideaways, and all this with allusions to their abandonment to erotic desires and experiences.

Everything he sees and experiences reminds him of the beauty and strength of her body. He sees her hips in the hips of a fiery horse, her torso in a strong tower, her hair in a flock of sheep, her breasts in a cluster of grapes, her arms and legs in the palm tree, her eyes in a turtledove, and hears her voice in the still night. He smells her breath in the apples, tastes her mouth in the honeycomb, sees her belly in a mound of golden wheat. When he drinks from a sealed fountain, he thinks of her purity and virginity. When any pleasant odor assails his nostrils, it reminds him of herevery herb, every spice, and every flower. His world is a crescendo of sensual experiences. It is often impossible to tell whether he is talking about the nectar from ripened fruit or the juices of her body. But in the end, he eats and drinks of the body of his wife and challenges the audience to do likewise.