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True worship is commonly portrayed as an offense to God (Isaiah 36:1- 37:7)

“The people of Judah were facing God's judgment because of their sins, first toward God in corrupting His worship, and then toward men in corrupting justice. The solution to their problem was repentance, beginning with the reformation of worship. Toward this end. God had raised up Hezekiah, who instituted sweeping reforms of worship throughout the land, banishing all man-made inventions and restoring God's pure ordinances to their proper place. It was not long, however, before these grand reforms were called into question, and the seeds of doubt were sown in the hearts of the people.

The king of Assyria, who designed to overthrow Jerusalem, sent his representative Rabshakeh to shake the confidence of the people. Part of his strategy involved convincing them that God would not deliver them from the hand of Sennacherib the king. He suggested to the people that God was offended by Hezekiah’s reforms, because many glorious means of worship had been taken away by the overzealous reformer.

It is a common strategy of the enemy to undo any progress toward restoring the purity of God's worship by encouraging the notion that God was actually pleased by our former inventions and is offended by our forsaking of them. When men are convinced by this deception, and return to their will- worship, the enemy gains a great victory, for God is then genuinely offended and His wrath is kindled against His wayward people.

We must steadfastly resist the suggestions of Satan that our forsaking of human inventions deprives God of honor. Clarity on the matter is found, as Hezekiah discovered, by resorting to the house of the Lord. He will confirm to us, as we seek His face, that it is true worship from a contrite heart that He desires.” (Comin, 221-222)

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“In the midst of the third section (3:6-8:4) the song takes a distressing turn. The Bride is in her bedchamber, when she hears her beloved knock on the door, asking to come in. She hesitates, because she has retired for the night and it is inconvenient for her to arise. When finally her desire for him overcomes her hesitation, he is gone. Her ‘heart leapt up when he spoke’ but her flesh procrastinated. There is a striking resemblance here to the words of Christ to the lukewarm Laodicean Church: ‘Behold, I stand at the door and knock’ (Rev. 3:20).

When the Beloved is gone, the friends of the Bride encourage her to forsake Him and pursue another (vs.9). But she stirs up her own heart, and theirs, with a rehearsal of His many perfections (vss. 10-16), which leaves even these lukewarm ‘daughters of Zion’ anxious to pursue Him (6:1). At last, she finds Him, ‘feeding His flock among the lilies.’

When the Church grows drowsy in duty, and sluggish in heeding the voice of Christ, she risks His withdrawal from her. This happens when the Bride has ‘taken off her robes’ (of righteousness), for then she seeks her own comfort and ease. If Christ’s presence is withdrawn, there will be many who encourage the Bride to continue on in the service of another, but Christ will stir up her heart in the remembrance of His perfections, until she finds Him at last where she knew He would be-feeding His lambs.” (Comin, 215-216)

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“The worship of the people of Judah in the days of Isaiah had become an empty sham. Little by little, they had laid aside the commandments of God in favor of the commandments of men. As a judgment against them for their wicked presumption, the Lord gave them up to blindness.

This spiritual blindness to the plain truth of God's Word was particularly evident in the prophets, upon whom was poured out ‘a spirit of deep sleep.’ As for the people, the Bible had become to them ‘a sealed book.’ Its teachings were unintelligible to them, as if they were illiterate.

It is not difficult to see how these things apply to the Church today. When God's commands are displaced by the doctrines and commandments of men, the teachers are given over to spiritual blindness and Biblical illiteracy becomes the defining characteristic of the people. People continue to ‘draw near to God,’ but they only render lip-service to Him, since their hearts are not instructed by a love for His precepts. They prefer to follow the dictates of their own wisdom and their worship becomes a vain show.

Matthew Henry writes: ‘They do not make the word of God the rule of their worship, nor his will their reason. They worshipped the God of Israel, not according to his appointment, but their own inventions, the directions of their false prophets or their idolatrous kings, or the usages of the nations that were around them. The tradition of the elders was of more value and validity with them than the laws which move God commanded Moses.’

Jesus clearly applied this passage to the superstitious practices of the Pharisees, who elevated human traditions above God's commands in their worship. Paul also alludes to it in Colossians 2:22, by which it is clear that this principle applies with equal force to New Covenant worship. The commandments of men are not to be the rule of worship. When they become so, God gives the Church over to a spirit of stupor, and the people fall into doctrinal ignorance.” (Comin, 220-221)

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“The title of this book is ‘the song of songs,’ which indicates that it is the best song of all (compare with similar phrases: ‘King of Kings,’ ‘Lord of Lords,’ ‘Holy of Holies’). It is the song of the intimate love between Christ and His Church, most sweetly expressed in the act of worship, and there is no grander theme in the world. Yet, for all of its glory in expressing the intimacy between Christ and His Bride, this song was never incorporated into the public worship of the Church. This fact has two important implications for our consideration of worship song:

(1) It was God’s intention to provide a particular collection of songs to be used exclusively by the Church in its corporate worship
(2) God approves of the use of songs, aimed at His glory, in settings outside of public worship

That the main concern of the analogy presented here is the most intimate communion which the Church has with Christ in the ordinances of worship is seen in the opening lines of the song, culminating in the phrase, ‘The king has brought me into his chambers.’ This phrase not only makes it clear that the affections described in the song are to be understood in the context of the holy relationship of husband and wife, but also frames the analogy in terms of the Bride’s approach to her Beloved ‘in His chambers,’ indicating the closest possible communion between them.

When the Church, as a corporate body, draws near to God’s presence in the act of public worship, she meets with Christ, the Bridegroom, in His chambers, as it were. Yet as soon as the Bride is in the chambers of the King, she is struck by the contrast between His perfect beauty (‘rightly do they love you’) and her own blemished appearance. She comes to her Beloved as one whose appearance bears the marks of forced labor, and who offers nothing of substance to the King, and yet is declared by Him to be fair and lovely, because He has covered her with ‘His banner’ of love.” (Comin, 212-213)

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“Twice in this brief section of Isaiah’s prophecy, the words ‘law’ and ‘testimony’ are used together. Elsewhere, the law delivered to Moses is called ‘the Testimony.’ This is an important concept. God's law is the testimony of His perfect character. As a testimony, it functions both positively and negatively.

From the negative perspective, the law is a testimony against our sin, exposing the fact that our thoughts, words and deeds do not conform to God's perfect righteousness. From the positive perspective, the law is a testimony of God's holiness. Sin corrupts the image of God in man, and the law bears testimony to this dark reality.

When God regenerates a soul, His image is restored in the sinner. The converted sinner’s conformity to God's law then testifies to the glory of God, who alone can accomplish such a work of grace. When our worship does not conform ‘to the law and to the testimony,’ a different message is sent. False worship is a testimony to the sufficiency of man, and is for this reason called ‘will- worship.’

Calvin writing on this passage from Isaiah, says: ‘Hence we learn that everything which is added to the word must be condemned and rejected. It is the will of the Lord that we shall depend wholly on his word, and that our knowledge shall be confined within its limits; and therefore, if we lend our ears to others, we take a liberty which he has forbidden, and offer to him a gross insult. Everything that is introduced by men on their own authority will be nothing else than a corruption of the word; and consequently, if we wish to obey God, we must reject all other instructors. He likewise warns us that, if we abide by the law of God. we shall be protected against superstitions and wicked modes of worship.’

The rallying cry of those who seek God's glory in worship is this: ‘To the law and to the testimony! if they do not speak according to this word, it is because there is no light in them.’” (Comin, 219-220)

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“This song of love expresses the mutual affection of Christ and His Bride, the Church, though [through] the analogy of the passion of two lovers for one another. As such, it has much to teach us concerning the close communion which we hold with Christ in worship.”

Marriage is an analogy of Christ’s union with the Church (Eph. 5:30-32)

“The Song of Solomon has perplexed many, due to the fact that its theme is entirely devoted to the intense romantic love between a young woman and her intended. This theme, and the fairly explicit nature of its recounting, have led some to question its spiritual value as a part of the Bible. Yet the authenticity of the Song of Solomon was never doubted by the Jews or the best orthodox interpreters. Nor should its content be unsettling.

The bond of love and affection between man and woman in the context of marriage is God’s design, and is therefore good. God has seen fit to use the intensity of marital love as an analogy of Christ’s union with the Church (c.f., Isa. 61:10-62:7; Eph. 5:32; Rev. 21:1-12).

Seen in the light of the whole Scripture, the Song of Solomon is both a glorious description of the divinely-ordained love between husband and wife, and a rich analogy of the bond between Jesus and His chosen Bride, the Church. Further strengthening of this truth is the fact that Solomon is presented in Scripture, like his father David, as a type of Christ.

a. His name, Solomon, which means ‘peace’-he is the type of the Prince of Peace.
b. His wisdom
c. The surpassing glory of his kingdom
d. His building of the temple.

We may therefore be confident, as we read the Song of Solomon, that ‘a greater than Solomon is here’ (Matt. 12:42). With this in view, it is interesting to note the progression that appears in the writings of Solomon as they are presented to us in Scripture.” (Comin, 211-212)

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“The prophecy of Isaiah is filled with ominous predictions of judgment and glorious promises of redemption, anchored in the historical events which led to the captivity of Judah. The corruption of God's pure worship was at the heart of Judah's rebellion, and therefore we are not surprised to find great insight here upon this essential subject…It is especially important in the context of our study of worship to note that while the charges brought by the prophets against Israel often included their corruption of justice and righteousness and their oppression of the poor and needy, the ultimate sin that is repeatedly mentioned is their corruption of the worship of the true and living God, which led to every other transgression. Thus, a right understanding of the message of the prophets must begin with their testimony against the people with regard to their backsliding and false worship.”

True worship is obedience from the heart (Isaiah 1:1- 14)

“ The wayward children of Israel, according to Isaiah, had become ‘corrupters.’ They had corrupted the first table of the Law through false worship, and the second table through injustice and unrighteousness- as the Scriptures continually demonstrate that the latter is the inevitable fruit of the former.

The people of Judah were apparently very zealous in the performance of religious duty. They multiplied sacrifices, celebrated the appointed festivals, made many prayers, and even called special assemblies of worship. Yet God considered all of their religious activities hateful abominations because they did not obey from the heart. They were, in a word, hypocrites. Even when their religious practices conformed to the commanded ordinances of God, their disobedient lives made their services wearisome to Him.

We must not imagine that mere outward conformity to God's commanded worship will gain the Lord's favor. As John Knox observed, ‘… idolatry is not only to worship that thing which is not God, but also to trust or lean unto that thing which is not God, and has not in itself all sufficiency.’

The people of Judah had made God's commanded ordinances into idols, trusting in them and seeking to gain God's approval through them. We must guard ourselves against all such idolatry.

Yet this is not to say that God is unconcerned with the manner in which His people draw near to Him, for He chides the people of Judah saying, ‘When you come to appear before Me, who has required this from your hand?’ This is a question that is seldom asked by contemporary worshippers, and yet it is the ultimate question. Elsewhere God declares, ‘ Obedience is better than sacrifice.’ The sacrifice referred to was the commanded sacrifice. God delights in obedience more than the ‘sacrifice of fools’ who do not walk prudently in His house. He delights in worship that is obedient to His commands, offered from hearts that delight in and rely upon His Word alone.” (Comin, 218-219)

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“The final conclusion and exhortation of the Preacher is found in the last two verses of this remarkable book. ‘The great inquiry which Solomon prosecutes in this book,’ writes Matthew Henry, ‘is, What is that good which the sons of men should do? (Eccl. 2:3). What is the true way to happiness, the certain means to attain our great end? He had in vain sought it among those things which most men are eager in pursuit of, but here, at length, he has found it.’

The answer to this great question is as simple as it is profound: Fear God and keep His commandments. The root of religion is the fear of God reigning in the heart, a reverence of His majesty, a deference to His authority, and a dread of His wrath. To fear God is to worship Him, giving Him the glory due to His name. The rule of religion is the law of God revealed in the Scriptures.

Our fear towards God must be taught by His commandments. Wherever the fear of God is uppermost in the heart, there will be a respect to all His commandments. And care to keep them without adding our own inventions or leaving what He has required undone. Solomon underscores this duty once more by referring to the inevitable judgment of every man’s works.

The great thing to be judged in man’s works is whether they are good or evil; which is just another way of saying, whether or not they conform to His revealed Word- for that is the only way that good and evil can be known. The ‘conclusion of the whole matter’, then, is the absolute vanity of the words and works of man, and the absolute perfection of God’s word and works. We do well, says Solomon, to remember this-in our daily employment, in our conduct as citizens, in our recreation, and especially when we come into the house of the Lord- the same rule is to govern us in every sphere of life: Fear God and keep His commandments.

The great principle is therefore further established, that man’s every activity is to be regulated by the revealed will of God found in His infallible Word. If our worship does not conform to this rule, and we are not able to say with confidence that what we do is commanded by God, then we have no firm ground upon which to stand. ‘Fear God and keep His commandments, for this is the whole duty of man.’” (Comin, 208-209)

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“In the closing verses of this glorious song, the Bride speaks of the jealousy that fills her heart for the honor of her Beloved. As God is jealous for His own glory, so His Bride should be jealous for His honor, putting no selfish interest above her loving service of Christ. The Bride then speaks of Solomon’s vineyard, leased out to keepers, which is the same metaphor used by Christ to describe the Church in Matthew 20:1.

The zeal of Christ for His Church is seen in His words, ‘My vineyard, which is mine,’ in which He emphatically affirms His exclusive right in the governing of its affairs. The keepers of the vineyard have no right to introduce their own policies, but must act as the servants of their master’s will. They are to ‘listen for His voice’ (vs. 13).

The share that He requires of the keepers is 1,000 silver coins, which the Church is happy to surrender to Him. Out of this share, He provides for their welfare. Here is a final affirmation of the ownership of Christ in His Church, along with her glad surrender to Him of all that is His by right, out of the zeal that fills her heart for His honor.

In worship Christ says, ‘The vineyard is mine,’ and His Bride says, ‘You will have the whole of the glory,’ yet all of this is done not from a sense of obligation, but for the sake of the Beloved.” (Comin, 216)