NIV Makeover (The Word, Part 3)

Something strange happened about a month ago when I looked up a familiar Bible passage online in the New International Version.

I was on BibleGateway.Com, the popular Bible resource site with text of the Bible in many languages and versions, trying to link Psalm 119:9-11, one of my oft-quoted passages, to a blog entry. When I selected what I thought was the NIV, I noticed the first part of verse 9 read, “How can a young person stay on the path of purity?”

That’s funny, I thought to myself. Unless I had forgotten, I had always known the NIV to read, “How can a young man keep his way pure?” [emphasis added]

Just to make sure, I pulled out a hard copy of the NIV Bible. Sure enough, it said, “How can a young man keep his way pure?”

Then, I went back to the unfamiliar online translation I had read and wondered whether I had pulled up the TNIV (Today’s New International Version, an update of the NIV published © 2001, 2005 that was translated in more contemporary English language, one of the features eliminating male-only pronouns and adopting gender-neutral ones in many contexts). But when I clicked on the version choices, I confirmed that I had not selected the TNIV.

Am I mad? I asked myself, for just a moment.

I wasn’t - just uninformed. In case you too missed the buzz, the New International Version is getting an update.

NIV, Copyright 2011

Apparently, it’s been in the works for some time. The revisions were announced in September 2009. The Committee on Bible Translation (CBT), translators of the NIV, decided that as a result of growing knowledge about translating the original biblical texts into English and changing modern usage in the English language, there is a need to revamp the NIV to reflect those changes. In the CBT’s words (released by Biblica, formerly the International Bible Society, which publishes the NIV):

From its inception in the 1960’s, the team behind the NIV has recognized that Bible translation is a never-finished work. As more and more information becomes available about the biblical world and biblical languages, and as English usage develops and changes, the NIV also needs to change to maintain and strengthen its focus on transparency to the original text and ease of understanding for readers. Under the terms of the NIV charter, the CBT meets every year to monitor these changes and to reflect them in periodic updates to the text. The 2011 update is the latest fruit of this process.

Biblica has a timeline for rolling out the updated version. In November 2010 it was first made available for public viewing on BibleGateway and Biblica.com. The first printed versions are set to be released for retail in March.

After release, the current version of the NIV © 1984 (the first printing, of just the New Testament was in 1973; revisions were made and the complete NIV first printed in 1978), will no longer be printed and will be phased out of the marketplace (old, unsold 1984 copies will be donated to needy churches and ministries). Additionally, the newer TNIV will no longer be printed. The process of switching over to NIV © 2011 is expected to take about 2 years.

What’s Changing?

If you ask the translators, they’d say on the whole, not much. Ninety-five percent of the words in the NIV © 2011 will be the same as in the current version.

But there are marked differences. Perhaps the most controversial is the addition of gender-neutral pronouns in many contexts, as in the TNIV (although the NIV translators, the CBT, did not adopt the gender pronoun changes in the TNIV wholesale – in some cases, the pronoun changes were entirely new renderings than the existing NIV or the TNIV).

To the question of whether the goal of the changes was to make the NIV more “gender inclusive,” the CBT responds:

"The CBT’s mandate under the NIV charter is to maintain the NIV as an articulation of God’s unchanging Word in contemporary English. To the extent that gender inclusive language is an established part of contemporary English and that its use enhances comprehension for readers, it clearly was an important factor in decisions made by the translators…In addition, particular attention was paid to external feedback in the area of gender language…”

The CBT maintains that none of the changes relate to describing God:

“Nowhere in the updated NIV® (nor in the TNIV®, nor in any of the committee discussions leading up to either version) is there even the remotest hint of any inclusive language for God. The revisions solely surround inclusive language for mankind.” [emphasis in original] (See Q&A, “What was decided about inclusive language?”)

A few other examples of changes in NIV ’11:

“Forefather” to “Ancestor”: The term forefather, used in the 1984 version, is believed to have all but “disappeared” from the English language, in favor of the term “ancestor,” which the NIV 2011 adopts in most cases “unless a specific, limited reference to the patriarchs or to another all-male group is intended.” [emphasis in original] [law school folks: sounds like statutory construction:)]

“Saints” to “Lord’s Holy People…”: The term "Saints" is now often translated as "God's people," "the Lord's people," or "the Lord's holy people," to highlight that the meaning of the term in the original text often refers to all believers and is not necessarily a “good person” as the term “saint” in modern day commonly connotes.

Changing “Jews” to “Jewish Leaders”: In some places in the New Testament, most prominently in the Gospel of John, the use of “Jews” has been retranslated as “Jewish leaders” or other similar language to reflect that rejection of Jesus in those contexts was from Jewish leaders and not Jews generally.

For more information about the changes, including more examples, visit “What Improvements Have Been Made?”)

Note About the Inerrancy of Scripture

Before I comment on the changes, it is important to note that I believe firmly in the inerrancy of Scripture. But translating the Bible from its original text to any other language – including English – cannot necessarily render every single word exactly as in the original language (not to be overly technical, but I say “necessarily” because of my lack of knowledge of what circumstances, if any, a translation could allow every single word to be rendered exactly as intended in the original. An educated guess says none, but I do not want to guess here!) . However, this does not discredit the doctrine of the inerrancy of Scripture as the being God’s literal, breathed words – that teaching rests on the infallibility of the original text itself. However, that is a more fundamental topic that I have no intention – or preparation – to cover here. For a basic understanding of the doctrine of “inspiration, inerrancy and infallibility” of scripture, and how it relates to Bible translation, click this link.

(Initial) Pros

Regarding the new NIV, on one hand my initial thought is that I appreciate the Committee on Bible Translation (CBT)’s commitment to rendering God’s Word as understandable and accessible to as many people as possible, and believe that this update could certainly help the cause.

I also think Christians – especially longtime ones – have a tendency to get riled up over changes such as the ones in the new NIV just for the sake of keeping things the way we have always known them and not “pandering” to society – leaving things “traditional,” you might say. We often have this sense that things are more “holy” – or even more biblical – because they are older. But the Bible does not command us to preserve all “older” traditions – in fact, the New Testament, while fulfilling Old Testament prophecy, also was a break from tradition– radical, countercultural – just like the life that we are called to as Christians even today.

Further, the NIV itself is not a “traditional” translation. The current NIV © 1984, the most popular English translation for the last 20 years, has endured substantial controversy, particularly when it first came out, in New Testament only, less than 40 years ago. Some called the translation inaccurate – sometimes even heretical – as compared to the time-honored King James Version. And this opposition persists in some circles today. In short, the NIV © 1984 that is the most popular English translation is only 26 years old, and the intention of that translation has been stated as the same as the © 2011 version today.

Further, when the Bible was first written, it was in the common language of people at that time. Translating the Bible in a way that makes it more accessible in our language can be consistent with the context under which the Bible was written – another reason not to automatically write off the new NIV.

Cause for Pause (Cons?)

At the same time, personally, I am not ready to decide how I will use the new NIV, particularly if it will be my primary text. As followers of Christ, we have a responsibility to devote ourselves to a clear understanding of Scripture and to study it for ourselves. One way we can do so in this context is to make an effort to understand how the changes to the New NIV were made in translation, comparing other translations and sources as necessary, and be open to how God may speak to us in the process.

In particular, gaining a deeper understanding of the different Bible translations and allowing it to influence which translation(s) we use could easily make a list of top ten fascinating and worthwhile things we should do but probably haven’t. In light of the changes to the NIV, however, it’s a timely pursuit.

My Story

Until fairly recently, I did not give much thought to the different translations – for the most part I just went with what was standard around me or what was given to me. And it varied. All told, growing up at some point I used five different versions, either for study or memorization: KJV, NKJV, NIV, NASB and the New Century Version – although at most points the NIV has been my primary version.

I do not remember paying close attention to the different translations in personal study until my first year of law school, when I went looking for a pocket Bible that I could carry on the Metro with big, heavy legal books. My Bible, then NIV, was standard-sized and too big to lug around.

The only discount pocket bible I could find was an NKJV – it was just $5. Since I already knew some verses in NKJV and liked it alright, I went with it (and, again, it was $5 - a mighty fine price on my law student budget!).

For a while I enjoyed using the NKJV as my primary text, although I would still use the NIV online or at home. About a year later, however, after finding myself comparing the NIV and NKJV more, and noticing the NIV to resonate more with me, I went back to using the NIV primarily.

Digging Deeper

The experience made me focus more on the different translations. I recalled lessons growing up that the KJV was a more “literal” translation than the NIV, but beyond that tidbit I did not remember much else about how Bible translations I had used differed. I decided to research. And what I read fascinated me. A rough, lay person’s overview, or refresher:

Methods of Bible Translation

Generally, the original Old and New Testaments were written in Hebrew, Aramaic and Greek. There are two main approaches to biblical translation: Formal Equivalence and Dynamic (or Functional) Equivalence.

“Formal Equivalence” is often called “word for word” translation because it involves trying to match each word in the original language with a corresponding word in the language of translation. (e.g., if the word being translated is “book,” a translator would look for the word meaning “book” in the text being translated, doing the same for each individual word). The rationale for formal equivalence in biblical translation is that it most accurately conveys the literal meaning of all words as intended in the original texts, minimizing personal interpretation.

Examples
King James Version
New King James Version
New American Standard Bible (often considered the most literal translation originating in the 20th Century and the most common Bible in churches)
English Standard Version (like the NASB in many respects, but more colloquial)

Dynamic (or Functional) Equivalence: This method is dubbed “thought for thought” because, rather than translating each word, entire ideas or thoughts are translated as a whole. A common rationale for dynamic over formal equivalence is that because not all words in one language have identical or accurate translations in another, the “word for word” method may result in awkward, hard-to-read translations, while thought for thought captures the meanings of the words in the language they are being translated better.

Examples
Good News Bible
Contemporary English Version/Today’s English Version

“Balance” or Mix of Formal and Dynamic Equivalence: This is a somewhat artificial category, as versions that fall under it are often generally classified as just dynamic for the fact that they use this technique at all. However, from my study, when this "balance" category is added, it is presented as a way to distinguish among the varying degrees that a large number of Bible translations use dynamic equivalence. I appreciate it for the nuance - and color - it adds to the broad category of "dynamic."

That said, this "balance" category involves translations that combine both formal and dynamic equivalence based on the idea that neither pure “word for word” nor pure “thought for thought” can always accurately convey the meaning of the original text because of variances in languages. “Word for word” is used where it is considered a more accurate rendering of the original text, and “thought for thought” when it is deemed a more exact translation than word for word. One translation calls this “optimal equivalence.” Translations that use both formal and dynamic have been said to be on a “sliding scale” based on the degree to which each technique is used.

Examples
New International Version (Has been explained as “lower” on the dynamic scale, sliding more toward formal than a number of the translations in the dynamic category)
New Century Version (translated for a fifth grade reading level and often targeted for teens, but has been known to keep a good balance between dynamic and formal)
New Living Translation (often pointed out that this translation is on the “edge” of the combined method, leaning more toward dynamic than formal equivalence)

Some Sources on Bible Translations: “What are the Different Bible Translations - addresses the differences – sometimes nuances – among each; BibleGateway.com- click on individual versions for information. Note that there is some variance among sources on how to classify translations.)

My Picks

After researching several different translations, I made some changes to my use of versions. Although currently the NIV is my primary text, I also reference three additional versions, in the following order: NKJV, NASB, and NLT (as I do when I link to Scripture on my blog).

I became more appreciative of the formal equivalence method used in texts such as the NKJV and the NASB that generally seem to steer clearer of any hints of interpretation – in favor of “purer” translation methods than the ones using dynamic equivalence in some form (the formal method is especially useful for Books of the Bible such as Proverbs, which have been said to be more understandably translated very literally - which I have found true in personal study).

I also began referencing the NASB more because of its common status as the most literal translation of the 20th Century – which I believe adds another dimension to studying Scripture in our language. Additionally, I appreciate the authority it tends to have as the choice translation for most churches – including the ones I have attended. However, the NKJV is my top “literal” translation; although the two have similarities, I find the NKJV easier to understand than the NASB (but that also may be because I have used it more often than the NASB). There are exceptions –Philippians 1:9-10, for example, is most clearly understood for me in NASB as compared to the NKJV (similar, but slightly less clear for me) and the NIV.

At the same time, I valued the “balance” approach taken with the NIV to translate the Bible into more modern English for understandability, but still maintain a level of sensitivity to the actual meaning of words - which I also saw can be a more accurate translation in our language than a literal one in some instances (common example: 2 Timothy 3:16– the original text is believed to mean that Scripture is literally “God breathed,” but a “word for word” rendering, as in the KJV/NKJV and NASB, result in the English word “inspired,” rather than “God breathed”. However, the NIV, using some dynamic equivalence, renders the word “God-breathed,” known to be more accurate as compared to the original text).

Additionally, after reading about the history of the New Living Translation and its efforts to still maintain some use of formal equivalence along with dynamic, I use it to reinforce my understanding of passages I’ve first read in the NIV, NKJV or NASB. I’ve found in many instances it has a way of making the meaning of verses really clear in our language in light of other translations I use. (I prefer it to, for example, The Message, which is at best a paraphrase of the Bible – not a translation. I think The Message can have good use as a secondary source, in some ways like a commentary, but in light of how it was translated I think it’s problematic to give it study-Bible status).

Collectively, referencing all four translations tends to really illuminate the meaning a passage for me and cause me to meditate on each word more carefully than I do when I read just one version. I enjoy taking parts of one sentence in one version, placing it next to part of a sentence that is more understandable in another, and then going back to reading the entire sentence in each version individually. When I’ve completed the process, I definitely gain!

Why Study?

Ultimately, studying God’s Word is not meant to be just for seminary students or pastors, but for all Christians. Second Timothy 2 admonishes believers dissect It as “workmen” so that we can apply it rightly (my paraphrase!). Second Peter 1 also tells us to pursue spiritual growth constantly, and that in doing so we will always exhibit godly fruit. Awareness of what translation we are reading – and how it affects our understanding of Scripture –can be a useful part of studying the Word of Truth for application.

At some point in our lives we may find that to increase our understanding of scripture, it may be necessary to study one of the original Hebrew, Greek or Aramaic languages in order to grow from reading the Bible in the language it was written. I have heard testimonies of not just Bible professors or pastors – but also lay Christians, who, for example, studied the Bible in Greek and said it added a dimension to their pursuit as workmen that they could only describe as incredible! Of course God does give us insight as we study His Word even in our own language and ask Him to open our eyes to wonderful truths in His law, but reading the Bible in its original form can be an amazing way to pursue an understanding of God's Word.

To Be Continued…

It will take some time for me to figure out how I will use the New NIV. I have begun comparing it with © 1984 online, and know if I were to decide to switch to it as a primary text it would be adjustment – as for many of us. I plan to really make an effort to understand the translation method and ask God for discernment in how to use it.

God’s priceless training program in Righteousness comes with a manual, His Word. And the cool thing about His class is that if we study The Text, we can all be on the Honor Roll. And making the grade has something to do with learning about an NIV makeover.

Munchies In A Minute: Bible Translation, The Church and Song of Songs

I just have a few minutes, but I really wanted to pass on a few resources that have been on my mind. Per the title, here’s my attempt to write one of my shortest blog entries ever (let’s see how I do)…

A User’s Guide to Bible Translations: Making the Most of Different Versions by David Dewey – My dad got this book for me at Christmas after the conversations we’ve had about Bible translations. Previously, I’ve shared my interest in the topic, here. It’s been a really informative, in depth look at the history and methods of various Bible translations. I am about halfway through – and think it’s a great tool for doing just what the title says: making the most of different versions. I will definitely be blogging a full entry about it when I finish!

Mark Driscoll Messages: At the moment, Pastor Driscoll of Mars Hill Church in Seattle is one of my favorite pastors to listen to online (He’s the one who preached the “Real Marriage” series that I blogged about a few months ago, here). There are two more message series in particular that I've listened to recently:

"The Seven" (click here to listen): About God's letters to the seven churches in Revelation. Driscoll preaches the messages from most, if not all, of the actual church locations, and provides context about the church's current state (a number of which no longer exist, for various reasons). I’ve listened to all of the messages, which have reminded me how relevant scripture is to the church today, and the need to pray earnestly for the body of Christ! I'm also reminded of the fact that I'd like to visit some of the areas (especially Ephesus!).

"The Peasant Princess: A Love Story from The Song of Songs" (to listen, click here): A fresh take on this book, which many pastors don’t touch (although I personally have listened to a few series on the topic, along with blogging through it, so I have probably said this before while sharing different message series, lol). I’ve only started message three, but I’ve gotten a lot out of the series already. The first part of Message One is framed by the “Sex as God, Gross or Gift” perspective later shared in the “Real Marriage” Series, but most of it has different content about biblical romantic love. A highlight for me so far is Driscoll’s mention of the five love languages in the second message, one of my favorite topics, which I blogged about a few years ago, here. I think they are a great tool for relating to each other in love and communicating better.

However, in the second message, Driscoll also makes some comments about husbands, wives and working outside the home that are controversial. But the important, relevant barometer is what the Word of God says about what he says, not culture – although I can think of a few modern changes in demographics that I think he could have addressed in the context of scripture but did not, such as delayed marriage (e.g., that, statistically, people are getting married later, and the differing perspectives about the meaning of being “financially secure” and able to provide for a family that sometimes come up between men and women, for example). I also am not necessarily agreeing with the lines he has drawn; I would need to do a study specifically on this topic to know whether I agree on exactly where to draw the line, but I do agree with the underlying biblical principles he presents (which I am not going into detail about in this "minute" entry, lol). Anyway, I do still think that this message is worth listening to, and looking forward to hearing the rest of the series!

Okay, with this last topic I managed to write more than I wanted today (but I’ll still keep the title – and try again next time)! If you’d like to listen to any of the messages mentioned, just click on the link in the section above (on the web site, you'll have the option of listening to or watching each message, including from an iPhone).

As I conclude (finally), I’m reminded of 2 Peter 1: 3-11, about the need for us to constantly seek ways to “add” to our faith so that we grow in Christ and be effective for Him. Let’s constantly consider how we may spur one another on toward love and good deeds. Feel free to share other resources – and happy listening, and reading!

CELEBRATION OF LOVE

I’ve said in this series that God delights in lovemaking, His way. Chapter Four of Song of Songs is proof. It’s a beautiful model for what a couple’s first experience having sex—or anything like it— should be.

After many mutual investments in the bank of love- meaningful meet ups, resolved conflicts, praises exchanged—acts that strengthened their bond of love --they are ready to cash in on a profitable return.

And reap their dividends they do. As interpreted, Chapter Four is their wedding night, after a ceremony of extravagant, public rejoicing. Thereafter they retreat to their chambers and lie together, for the first time, naked and unashamed.

Chapter Four

This passage epitomizes lovemaking. In fact, it writes the textbook. The Lover doesn’t high five his new wife and say something like, “yes, now we can do the deed!” Instead, he takes his time to unlock yet another layer of love with both gentleness and passion.

The Lover, in this passage far more vocal, sets the mood for their first night together in verses one to fifteen, which take place right before they consummate their marriage. In that span, he takes his time not only getting her ready for the moment, but also uses it as an opportunity to express his deep love and admiration for her. He praises Beloved from head to toe, inside and out. Because so much contextual information was needed to grasp the events that occurred, I will rely heavily on the commentary I have been using to explain it, and reserve most other comments for the conclusion.

Praise for Beloved’s Appearance
Verses 1 - 5

In verse one, the Lover initiates his all-out accolades for Beloved. The flattery begins with an unveiling, literally. At that time, women in that region, the “Near East,” usually wore veils only on their wedding day and removed them once they got to the chambers after it (a tradition we probably borrowed from, although a brief look at the history of veils showed a number of cultures influenced their use in modern day). As Beloved prepares to unveil, the Lover says, “How beautiful you are, my darling! Oh, how beautiful! Your eyes behind your veil are doves.” The commentary explains, “Doves were know for their tranquility in the ancient world, and since one’s eyes are ‘windows in his soul’ reflecting his character, [he] was praising her calm and innocent character.” Jack S. Deere, Song of Songs, The Bible Knowledge Commentary: Old Testament, pg. 1017 (recognizing that beauty is more than skin deep!)

Then the Lover expresses how much her looks turned him on. He uses agricultural metaphors to describe various parts of her body that are somewhat hard to appreciate as stated. As a result, I’ll translate each description the Lover gives, with help from the commentary:

Verse/Description and Translation

1 “Your hair is like a flock of goats descending from Mount Gilead” Translation: Your hair is dark, flowing and rich

2 “Your teeth are like a flock of sheep just shorn…not one of them
is alone.”
Translation: Girl, ya got straight, white teeth!

3 “Your lips are like a scarlet ribbon; your mouth is lovely.”
Translation: The outline of your mouth and the shape of your lips
are perfect.

3 “Your temples behind your veil are like the halves of a
pomegranate.”
Translation:Your temple and cheeks are a pretty, sweet reddish color.

4 “Your neck is like the tower of David, built with elegance, on it
hang a thousand shields, all of them shields of warriors.”
Translation:You’re so elegant and classy, like a queen.

5 “Your two breasts are like fawns, like twins of a gazelle that
browse among the lilies.”
Translation: Your breasts are soft and gentle, like your beauty,
and I want to caress them.

(Deere, pg. 1019)

Then, he ends the outward praise by declaring, in verse 5, “All beautiful, you are, my darling! There is no flaw in you!”

Ladies, imagine being the recipient of such intimate, lavish compliments from your lover, especially on the first night you see each other naked! Perhaps it may seem a fairy tale reserved only for a woman with a perfect, swimsuit model body, but remember that the Beloved herself expressed insecurities about her own appearance—for example, that she had been sunburned. However, the Lover does not focus on any of her objective flaws—he shares how she looks in his eyes—the only eyes that matter (Deere, pg. 1020)!

Guys, imagine how beautiful you would make your bride feel by giving her such unbridled praise for her looks in a world where her figure may not be considered “good” enough! You’d be letting her know that she is all you want—which means everything!

The Lover’s Request
Verse 8

Further basking in the joy of the night, the Lover asks Beloved to release any apprehension she has about their first sexual experience. At the end of verse eight he says, “Descend…from the lions’ den and the mountain haunts of the leopard.” The commentary explains: “The lions’ den may represent fearful places or circumstances…[the Lover] was asking his bride to leave her thoughts of home and put her fears behind her in order to concentrate completely on him, as he had done for her.” Deere, pg. 1019.

The Lover’s Depiction of Beloved’s Response

Verses 9 – 11

Apparently, the Lover’s words were just what Beloved needed to feel free. She takes her turn at displaying her uninhibited passion for her man with her actions, not words. The commentary does a great job of capturing it. Below is each relevant verse, then an excerpt from the commentary’s analysis. Note that as translated “sister” was a term for lover (i.e., the Lover didn’t marry his sister, lol):

Verse 9: “You have stolen my heart, my sister, my bride; you have stolen my heart with one glance of your eyes, with one jewel of your necklace.”

Explanation: “The words ‘stolen my heart’ mean to be robbed of either one’s willpower or the ability to think clearly. The effect of his bride’s [physical expression of] love was so powerful that even a glance from her beautiful eyes or even seeing an article of jewelry or clothing associated with her was enchanting to [him]."

Verse 10: “How delightful is your love, my sister, my bride! How much more pleasing is your love than wine and the fragrance of your perfume than any spice!”

Explanation: “The word [in verse 10 for] love was used for physical expressions of romantic love. The verse might be more accurately translated, ‘How delightful are your kisses. How much more pleasing are your caresses than wine.’ Her physical expressions of love had a more refreshing and intoxicating effect on him than wine, just as his expression had earlier affected her. Even her perfume added to the excitement of their love. The senses of sight, touch, smell, and sound were involved in their lovemaking.”

Me: All right!

Verse 11: “Your lips drop sweetness as the honeycomb, my bride; milk and honey are under your tongue. The fragrance of your garments is like that of Lebanon.”

Explanation: “The [B]eloved gave herself freely with joy. She was not at all passive in their lovemaking. Her kisses were ‘as desirable as milk as sweet as honey.’ Milk and honey are combined here probably to allude to the fact that Canaan [the land promised to the Israelites when they left Egypt] was a land of milk and honey. Just as the land, rich in agricultural prosperity, was a source of blessing and joy to the people, so her kisses were a source of joy to him.”
(Deere, pg. 1019-1020)

Esteem for Beloved’s Purity
Verses 12-15

I love this part. Up to this point, they have been lovingly exploring each other’s bodies, but they have not yet consummated the marriage. Before they do, the Lover is sure to praise his bride’s purity. He compares her virginity to “a garden locked up…a spring enclosed, a sealed fountain.” He is expressing that she has reserved herself completely for him, and for that he is thankful, and esteems her (v. 12). He extends the “locked up garden” metaphor in verses 13 -14, picking pleasing, well-known fruits and spices to describe the value of her purity:

“13)Your plants are an orchard of pomegranates with choice fruits, with henna and nard, 14) nard and saffron, calamus and cinnamon, with every kind of incense tree, with myrrh and aloes and all the fine spices.”

But he does not dwell on the delight of her “sealed” garden forever. In preparation for the act of love that is about to take place, he puts her purity in the marriage context, declaring that it will continue even after they consummate:

15)"You are a garden fountain, a well of flowing water streaming down from Lebanon."

The commentary explains: “…The water is pure and wholesome, like flowing water streaming down from Lebanon, and is now accessible to the [Lover]. When the bride surrendered her virginity to her husband, she was no less pure for doing so. The progression from a garden foundation to a ‘water streaming down’ indicates that his beloved more than quenched [the Lover’s] desire for her and fully satisfied him. As mountain streams are refreshing so she refreshed him” (pg. 1020).

Both the passage and explanation highlight that purity is not just a thing you are—but also a thing you do, a lifestyle that is determined by daily seeking God in thought and deed. Beloved remained pure in marriage because having sex did not change her character. Also, the verse contrasts the idea of sex as “dirty”—a distortion that is often repeated in religious circles. However, God has never denigrated the act itself—only having it outside of his boundaries, marriage. But here, sex His way is clearly celebrated. And in that context we can appreciate it freely, with no guilt or shame.

The Moment
Verses 4: 16 – 5:1

Before they have sex, Beloved, usually much more vocal in the Book, speaks her first words of the chapter in verse 16: they are an invitation for her Lover to “fully possess her (i.e., come into her)” (Deere, pg. 1020). Playing on the Lover’s “garden” metaphor, she declares, “Awake, north wind, and come, south wind! Blow on my garden, that its fragrance may spread abroad. Let my lover come into his garden and taste its choice fruit” (v. 16).

In response, the Lover tastes, and is fully satisfied. He contentedly declares (still analogizing to a garden), “I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb and my honey. I have drunk my wine and my milk” (5:1).

The Lover saying “my garden,” showing possession of his wife’s body, is a reminder that, as often said, sex causes two people to become “one flesh.” In biblical context, the joining is discussed in light of marriage. When sex occurs outside marriage, it creates a “joining” without the commitment that God intended. The verse is a reminder that, when they joined in marriage, her body—including her “garden”—now belonged to him; his, to her.

Thoughts from a “Friend”
Song of Songs 5: 1

The following portion of verse one of Chapter Five has resulted in fascinating conjecture. In it someone says to the Lover and Beloved, “Eat, O friends, and drink; drink your fill, O lovers.” In the NIV, the statement is attributed to “Friends,” who would have been the daughters of Jerusalem (as discussed, young women citizens of the city). However, other translations such as the NASB (New American Standard Bible) and the King James do not specifically attribute the statement to anyone. The commentary asserts:

“It is unlikely that [as in the NIV that] friends, wedding guests, or any other persons would have been present in the bedroom at the consummation of the couple’s marriage. A more plausible suggestion is that the speaker was God Himself. Only their Creator would have been a ‘guest’ on that occasion. Since their love was from Him it was fitting that He approve it. He invited them to enjoy sexual love in marriage as if it were a banquet (“eat…and drink”). This clearly indicates God’s approval of marriage, which He designed in the Garden of Eden” (pg. 1019 - 1020).

In this light, imagine having sex, and the God of the Universe is cheering you on! Even if this interpretation is not correct, it still squares with God’s character—He delights in blessing His children with good things, including romantic love, and He celebrates when they do it His way!

Thoughts on the Passage

I have to say that I really had to meditate—and pray—about this passage. There’s so much in this most beautiful picture of lovemaking to apply to our own lives, single or married. And the issue of sexual purity, so dear to my heart, really squares with this section of The Song. I’ll share several observations:

1. Touch in Dating

First, considering God’s plan for sex in marriage should profoundly affect the way we view physical touch outside of marriage. The lovers’ encounter in Song of Songs Chapter Four is special not just because they have sex for the first time, but also because it is the first time they really explore each other’s bodies at all. Their lovemaking before consummation that night was far more intimate than anything they had experienced while dating or courting. Prior to that their relationship was about developing their friendship, deepening their devotion to each other—and “not awakening love until it so desired.” And when it did “desire,” in this passage, it was on—in full force! But it was all at the time God ordained!

I believe that, based on a biblical model, our physical desires are not meant to be met in a dating—or even a courting—relationship. Instead, as Christians our physical interaction in these contexts has to be motivated by a desire to pursue holiness—not to see how close we can go without “going over” by having sex. And, further, honoring God in the highest way requires we think twice—even three times—about even the seemingly mundane physical acts that we assume are perfectly fine. Our goal should be how much can we save for marriage—not how much we can risk.

From this perspective, the idea of not kissing before marriage should be easier to grasp. I could do a whole other entry on that topic (and probably will at some point), but for now, I’ll refer to a message that breaks down why kissing, while not necessarily an issue of “right” and “wrong,” should be saved for marriage. I’ve linked to it before, but I will here again. I’ll also provide a short quote from it:

“I don’t think you can make the case that kissing is sex. But it is romantic and intimate, [and as such, should be reserved for marriage]...the theology [of sex in the Bible] screams, 'keep your hands and lips to yourself while dating!'” (Also see a similar message from my pastor that does not address kissing but, like the other one, addresses the issue of our bodies belonging to God as singles, not ourselves, and we should honor him with them as a result)

In dating relationships we often use kissing, rubbing, cuddling, etc., as substitutes to “hold us over” until we get to have the real deal. And, most often, attempts to hold off on sex while doing all the other things lead to one thing: sex with regrets. Our evaluation of what’s okay to do in a dating relationship should not be based on what the world thinks—e.g., that kissing is “no big deal,” but on what would please God. Not kissing—and setting other serious limits on physical touch in order to flee temptation and develop a relationship in His time—would hardly be “stupid” to God—the only Audience who should matter. In fact, He would honor the decision!

2. Transforming Our Views on Sex

Sex as Clean

On the other hand, I also think this passage is a reminder that Christians need to learn how to develop a healthy view of sex before they are married. The church has borrowed from the world’s distortions about sex. Because we see negative images of sex prominently displayed, and as a result of guilt and shame over our own decisions, we brand sex as “dirty” and something not to talk about, lest we be tarnished. And we as Christians often bring this baggage into our marriages, making it difficult to have the same kind of free, uninhibited sex that the Lover and Beloved had. But, as Song of Songs highlights, God’s plan for sex, when done in context, is meant to be enjoyable, unfettered and mind blowing! And there’s not a thing “naughty” about that!

Grasping God’s Tapestry for Sex

So how do single people living sexually pure learn to appreciate sex God’s way outside of marriage—and prepare for it in marriage—especially if they are not even kissing? I believe the answer is to embrace The Design, the but not the activity. Embracing the activity is meditating on the act of sex itself, by, for example, watching graphic sex scenes in movies or listening to sex-driven music; hanging out with people talking about their sexual experiences that do not honor God; engaging in physical relationships outside marriage that heighten thoughts about sex. By contrast, Embracing The Design is about learning to grasp God’s plan for sex in marriage through a variety of contained avenues He has given us, first of all His Word (e.g., Song of Songs!); discussions about it in a Christ-focused setting, such as a small group; reading Christian books about the topic; surrounding ourselves with people who can encourage us in purity. Unfortunately, the church has failed to address this issue as it should (conversations pretty much stop at “Don’t have Sex”), but there are more opportunities to understand it than we think! And even if we think there are none around us, He’ll bring them to us if we so desire!

I praise God that He has really been revealing Himself to me in this area. I’ve shared my journey in purity before, so I won’t rehash. But I will say that I’ve prayed earnestly for God to continuously grow my understanding of true purity while teaching me to appreciate the wonderful gift of sex that He has given. He has brought, among other things, the organization I often refer to: Worth the Wait Revolution, which is dedicated exclusively to promoting sexual purity (with contemporary style and urban class, I might add:)). We wrestle with all the issues single people face regarding sex through panels, fashion shows and group fellowship, and nothing we discuss ever gets old. It is not “just an organization for virgins”—nor does it assume that everyone who is a virgin is living pure (which is not the case)—it is about anyone desiring to understand what it means to have sex God’s way as singles, and how to prepare for it! I have seen God use it to transform people’s lives with a variety of pasts. That’s the beauty of the message of Embracing The Design-God’s Design— for sex—it has no prerequisites because, like anything in our faith, God takes care of the transformation—not us!

Reading List

Elaborating on one of the practical ways to Embrace The Design on your own, I highly recommend exploring Christian literature for singles on sex if you have not already. I think the number of good titles on dating, courting and single living generally have stepped up—and, in this context, sex specifically. There’s a couple, one I am still working on completing, that I’ll recommend:

-"The Best Sex of My Life: A Guide to Purity" (click title to see book)(self-published and written by the founder of Worth the Wait Revolution, Dr. Lindsay Marsh—33 years old and newly engaged! I have some slight issues with the book, but fantastic overall—on point for practical tips on Embracing The Design. See chapter 4 especially: Ten Choices to Keep You out of Trouble!)

-“No Sex in The City: One Virgin’s Confession on Love, Lust, Dating and Waiting,” by Lindsey N. Isham (also click title for book) There is also a four-minute clip of an interview with her that I think gives a good overview of the book: (The cover borrows the pink, city-themed signature of “Sex in the City.” It is written for ladies, but I think guys can benefit from hearing a single woman’s perspective on sex, too. I have some more significant differences with this book—including a few cultural gripes that make a chapter or two hard to relate to—or cause some disagreement—but, overall, most chapters really wrestle with guarding your mind, but also appreciating—and embracing—sex God’s way! She actually hits Song of Songs Chapter 4 in pretty good detail, too!)

Neither of these books, nor anything on true purity, requires that you be a virgin to appreciate it—they provide practical tips for all! Further, I think we need to get out of the habit of boiling every discussion about purity to whether you’ve had sex or not—but the fact is that is often the only way to get people comfortable about discussing purity. But purity is actually a condition of the heart, not a function of what you have—or haven’t done: God forgives, renews and restores in the area of sex—just like He does anything else, and we are all in need of it, whether we’ve had sex or not! But again, that’s for another super-long entry. In short, let’s embrace God’s blueprint for sex so we can overcome our hang ups about sex now, and have more to give our lovers in marriage later!

Sex as Selfless

Additionally, this passage highlights that, under a biblical model, sex is not for our own personal satisfaction, but to benefit our lover in marriage—and The Union itself. In turn, God is glorified. It is sacrificial, just like love outside of the bedroom should be (see I Corinthians 13, as addressed in the last entry). That night the Lover was first off all concerned with making Beloved feel secure, desired and pleasured. Only after he had given himself to her, for her, did he request that she give back to him (quoting verse eight: “Descend…from the lions’ den and the mountain haunts of the leopard.”) And she responded with the same selfless passion (going back to the question of how a single person not having sex can learn how to approach sex in marriage at the time God ordains: this passage gives advice, for free at that!). Because they both approached sex God’s way, both of their God-given desires were met—and, on top of that, they were blown away! That is also the beauty—and the open secret—of following Jesus: we sacrifice our worldly desires to gain greater, heavenly ones in return—that we receive pressed down, shaken together, and running over! I love my Jesus!

3. The Lover’s Security

Finally, as much as I have been discussing Beloved’s need for security from her lover (and rightfully so), I think in this passage the Lover’s need for security takes center stage. His need was not in being made to feel beautiful, being led or feeling physical assurance. But he did need to know that his woman loved him deeply and was committed to him, and him only. As he complemented her in verses one to fifteen, evidence of that confidence—that security—is clear. And this security even propelled him to stand in the leadership role that God had given him even that night in the bedroom—and in the relationship. Love God’s way is so powerful!

CONCLUSION

At the end of it all, from a biblical model the first night of a marriage is meant to be the start of a couple’s physical relationship. God delights in sex in this context; in fact, He cheers it on! To understand, appreciate and prepare ourselves for sex in marriage before marriage, we must throw aside the world’s warped views of the act and embrace God’s amazing plan for it. To get to that point—outside of marriage, or to restore it in marriage—we have to actively pursue an understanding of it—just like we have to for growth in any area of our faith. And as we take the steps to get it, He will guide us into understanding! And once we do grasp it, there is nothing “closet freakish” (under God’s model of sex, that concept doesn’t even exist!) or wrong, about appreciating sex God’s way as a single person—as long as we do so by embracing The Design, rather than the activity (yes, that phrase is my new slogan)!

As we will see in the final two chapters of Song of Songs, with God as the conductor, a married couple only increases their sexual “tune” and harmony with time—time together, and time with Him. But, for this entry, let’s really consider the contours of sex as God intended—fun, fascinating and free! This one will hit the top of the “corny” meter, and ruin any flow I had going, but who cares: Wherever you are, stop and “cheer” for Love His way!