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Stigma
Origin: 1580–90; < Latin < Greek stígma tattoo mark, equivalent to stig- (stem of stízein to tattoo) + -ma noun suffix denoting result of action
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A mark of disgrace or infamy; a stain or reproach, as on one’s reputation.
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Medicine/Medical:
a. a mental or physical mark that is characteristic of a defect or disease: the stigmata of leprosy
b. a place or point on the skin that bleeds during certain mental states
Zoology:
a. a small mark, spot, or pore on an animal or organ.
b. the eyespot of a protozoan.
c. an entrance into the respitory system of insects.
Botany:
a. the part of a pistil that receives the pollen.
Other:
a. stigmata, marks resembling the wounds of the crucified body of Christ, said to be supernaturally impressed on the bodies of certain persons
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Did you know there is a “mark” for the people of God? Ezekiel 9 and Revelation 7 are a couple places that speak of it. It is not the “mark of the beast,” or the “mark of Cain,” but a mark of identification with Christ. It is the reproaches of Christ Himself. Those who have the mark know that it is deeply painful, deeply personal, and one of the most profound honors imaginable.
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“Zeal [passion/love] for your house has consumed me; and the reproaches of them that reproach you are fallen upon me.” Psalm 69:9
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“I bear in my body the marks of the Lord Jesus.” Gal. 6:17
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In the verse above, the Greek word for ‘marks’ is stigma. Strong’s dictionary says it is from a primary word στίζω stizō (to “stick”, that is, prick); a mark incised or punched (for recognition of ownership), that is, (figuratively) scar of service: – mark.
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A Stigmatized Bride
The Shulamite woman in the Song of Songs was a marked woman as well. What little information she does reveal is very intentional. Consider the following:
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√ She is fatherless
In the Song her mother and brothers are mentioned, but not a father, and the brothers appear to be in charge of this one, and seemingly only sister, Song 6:9. It was customary for brothers to be a surrogate father for an orphaned sister, safeguarding and nurturing her maturity, chastity, and future as a bride in relationship.¹
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√ She is seen as a commodity and put to work
Instead of cherishing their sister with a father’s heart, her brothers look at her as someone who can profit them. They guilt her into working their vineyards, and after years of hard labor she is affected; her skin deeply embedded with the sun’s gaze. In those days this was a stigma that made a woman feel ‘less than.’
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√ She is an object of envy
She has a gift. It is implied in verse 6, as well as 8:8-12 that she owns her own vineyard. Another translation of the word is ‘garden.’ On a literal level this was likely an inheritance or gift from her father, and like Joseph’s coat of many colors, adding to her contempt in the eyes of her brothers. And not unlike Joseph either, the Shulamite was a dreamer. Having a heavenly purpose for her existence was an anointing that was hidden inside like a flower, but was increasingly emanating a fragrance.
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√ She neglects her gift
The Shulamite confesses that she did not guard her garden as she should. She was young, still maturing, and her heart yearned for love and acceptance. Symbolically keeping a a garden or vineyard in the Song is also synonymous with a woman’s sexuality, and the absolute purity of such. Regardless of the layers of meaning to the Shulamite, we at least know that she was not perfect. She made mistakes.
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√ She has a secret
In the midst of all this, the Shulamite is holding onto an incredible and glorious secret. She is in a romance with a man. Not just any man, but the man. The King! They meet in secret, in fruit groves, early in the morning, or whenever she can sneak away from the idle chatter and constant working of others around her. Sometimes she visits him in the city limits but it seems that most of the time he comes to her. She gives him her vineyard, Song 8:12. And like Adam and Eve in the newness of Eden, they climb spice hills, explore forests and fields, and uncover the mysteries of nature together. When with him, the Shulamite does not think of her lowly status as a working girl. When with her, the King enjoys peace and rest from the problems and responsibilities of the kingdom. Their love is pure, abandoned, and uninhibited.
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√ She is mistaken as a prostitute
Later in the song there are at least two episodes where the Shulamite is out in the streets looking for her Beloved. At one point she entrusts the “watchmen of the walls” with the content of her heart, who turn around and accuse her of being ‘loose,’ beating her up and taking away her veil.
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√ She is discouraged by her own friends
It’s hard not to leak the kind of secret that the Shulamite had, even if it just shows on your face. In the Song she either tells her friends or they find out, but either way the ones who should know her heart best do not believe her. Thinking they are doing her a favor by bringing her down to their level, they remind her of her/their reproach, and that it’s unrealistic and even wrong, to dream about love and life of that kind.
The Shulamite’s Response..
Now it becomes challenging for the Shulamite. What will her response be to the “stigma” she carries, and now in relationship to the King? Will she pull away in fear from tarnishing his reputation, or go somewhere to hide until her blemishes clear up? What then is she to do with this great love in her heart?
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We know from the song that without skipping a beat it seems, the Shulamite declares that she is “comely” right after confessing she is black. Then it follows in the rest of the book that she utterly abandons herself to love.
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In the next post we are going to look more deeply at the meaning of this interesting word. It is not what I thought it meant! It is so much more.
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Until next time,
Pamela
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¹ 1 Gen. 34, 2 Sam 13
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