Let Him kiss me (Song of Songs 1:2a)

LET HIM KISS ME WITH THE KISSES OF HIS MOUTH... (Song of Songs 1:2a)

The Shulamite allows the Beloved to kiss her because the Beloved's love is better than wine. In Prov 27:6, Solomon wrote that the "kisses of an enemy are deceitful". In asking for the Beloved to kiss her, the Shulamite must know that these kisses are not of an enemy neither are they deceitful. These kisses are from a friend and are sincere.

In the OT in the vast majority of instances, when a kiss is given, a blessing follows e.g. Isaac kissing his son Jacob before blessing him (Gen 27:27), Laban kissing his sons and daughters and then blessing them (Gen 31:55), Jacob kissing his brothers before blessing them by inviting them to stay at Pharaoh's palace (Gen 45:15), Moses kissing his father-in-law Jethro and then blessing him with his testimony (Exo 18:7-8), Samuel kissing Saul before anointing him (1 Sam 10:1) and so on.


In the NT, with the exception of Judas's kiss of betrayal (Luke 22:48) all other kisses have the significance of love and worship. There is no sensual meaning associated with a kiss.
The "sinner woman" who kisses Jesus's feet before anointing Him (Luke 7:38), the fond farewell Paul is given at Miletus (Acts 20:37), and the serveral times that Paul and Peter ask the readers of their epistles to greet one another with a "holy kiss" all indicate love and blessing. (Rom 16:16, 1 Cor 16:20, 2 Cor 13:12, 1 Thess 5:26, 1 Pet 5:14)

"Let him kiss me with the kisses of his mouth" Song 1:2a therefore could be interpreted as "May Blessings and Love and continually come forth from His mouth".

Thoughts on Good, Bad and Evil

1. The opposite of good is bad, not evil.

2. Evil is not the absence of good, it is its corruption.

3. If absolute good and evil are defined by a variable frame of reference it causes ambiguity of interpretation. (e.g. Murdering a human becomes a condonable offense in a land that does not require punishment of the perpetrator, but becomes a punishable offense where the land does require justice to be done.)

4. Absolute good and evil can therefore only be defined by a fixed frame of reference. (Taking the above example again, it is disambiguated – (a good thing!) – when a fixed frame of reference determines the life of a human as an inalienable right.)

5. From 3. and 4. the fixed frame of reference should come from a non-human being (transcendental).