Bible Survey

16. Song of Solomon

"A Hebrew Love Story"

As for titles, the Hebrew "Shir Hashirim," Septuagint "Asma Asmaton," and Latin Vulgate "Canticum Canticorum" all translate it as "Song of Songs" (the superlative song). As to authorship, the Talmud (Baba Bathra 15a) assigns its composition to Hezekiah and his company (cf.Pr.25:1). Rowley observed that the repetitions point to a single hand and the unity of style and theme indicate that the work is not a collection of diverse lyrics from numerous authors writing at different times. The mention of "Tirzah" (6:4) points to a date of composition prior to Omri's (885-873 B.C.) relocation of the northern capital (1Kgs.14:17; 15:33; 16:6,8,9,15,17,23,24,28, 29).

The setting of the story is Israel in the days of king Solomon. A maid of Shunem is fond of a young shepherd, but is taken by Solomon and placed in the harem in Jerusalem. Although Solomon tries to entice her with his wealth or advancement in the Court, she remains faithful to the shepherd. Solomon finally realizes this and grants her permission to return home, which she does and is reunited with her lover. While an ancient Oriental love story in its own right, it may have also held forth the lesson of God's people being faithful to him no matter what allurements the world might offer.

Interpretations:

There are three different views of the meaning and interpretation of the Song of Solomon:

1) LITERAL EROTIC - this view holds the poem to celebrate the love of Solomon for a young shepherdess of Shulem. The young woman, in the course of her pastoral duties, meets a shepherd and is eventually espoused to him. Her brothers oppose the union and send her to care for the vineyards, so she won't see the shepherd. She meets King Solomon, who tries to win her love, but fails. Her faithfulness finally is rewarded with her marriage to the shepherd and gifts from her reconciled brothers. This view holds the story to be simply an example of a virtuous woman under trial.

2) MORAL - This view regards the book as a description of wedded love in the exercise of its highest and purest affections. The message is held to be a statement on the great moral sentiments relating to the holy estate of marriage, based on Solomon's union with the daughter of Pharaoh.

3) ALLEGORY - Under the guise of human love, the love that passes between two loyal and faithful hearts, is set forth the intimate, tender relationship existing between Christ and His people. The frame of the allegory is human conjugal affection. But through this thin, skillfully carved lattice-work there glance out upon us the joy and bliss, the rapture and ecstasy, the strange, tender wondrous play of the deep abiding love of Jesus for His and reciprocally, theirs for Him.

Several reasons make ALLEGORY the best means of interpreting the book:

1) This best accounts for the position of the book in the canon of Scripture.

2) This view accords with the instincts of the spiritually-minded.

3) The names indicate allegory: Shalomoh Solomon, the peaceful one or Prince of Peace; and Shulamith, daughter of peace.

4) The fancifulness of some scenes seem to require allegory (2:14-17; 3:1-4; 6:4-7; 4:8).

5) This view best harmonizes with the Old Testament representation of the relationship of God with His people as a "marriage". The Prophets Jeremiah (2:2; 31:32), Ezekiel (24:16-27), and Hosea (1; 2; 3) make the marriage covenant existing between the Lord and His people, Israel, the ground of their passionate appeals. The New Testament writers reveal the continuing applicability of the Marriage contract to the relationship between God and His people (Eph.5:21-32; Mt.22:1-14; Rev.19:7-9).

The main characters might be interpreted in the following way:

A) The bridegroom is the Messiah, the Redeemer.

B) The bride, His people.

C) The daughters of Jerusalem, are the friends of both (John 3:29)

D) The Song describes the love which exists between them. The fountain of all love for Christ is His love for us. To know His love is to love Him in return (I John 4:19)

E) Traits of Christ's love:

(1) unconditional - 1:2-6 (compare Romans 5:8)

(2) irresistable - 2:8 (see I John 4:10)

(3) intense - 2:9,10 (John 14:1-3)

(4) sheltering and protective - 2:14,15 (see Ps. 91:1-6)

(5) exacting - 5:2 (Eph. 4:1,2)

(6) jealous -5:6 (Rev. 3:20)

F) Traits of a believer's love:

(1) self-depreciating - 1:5

(2) eager for communion - 2:1-7

(3) sometimes interrupted - 3:1

(4) sorrowful - 5:6,7

(5) intermittent - 5:1,2

(6) self-sacrificing - 3:2,3

[W.G. Moorehead, Outline Studies in the Books of the Old Testament (from Kidwell/DeWelt Commentary on Ecclesiastes & Song of Solomon, pp.305-311)] *On Interpretation, also see: LaSor, Hubbard, Bush, OT Survey: Carr, The Song of Solomon, pp.21-36; Harrison, OT Intro., pp.1052-1057.

Key word: "Beloved" (6:3)

Origen and Jerome tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spirituality and maturity to enter aright into the holy mystery of love which it celebrates. It is, clearly, a song of love in Oriental language and imagery, with rests and pauses and varying scenery and conversation.

The personages introduced into it are the bridegroom and king; the bride, or spouse; the daughters of Jerusalem, or the court ladies of Solomon's palace. There is not a traceable plot, but the scenes do change (from a garden, quiet country setting, noisy Jerusalem, to the Kings' palace).

I. Longing of the Bride for the Bridegroom (1:1 - 2:7)

2:1/ “rose of sharon, lilly of the valley”

2:4/ “his banner over me is love”

II. Increasing Love; the praises of the Maiden (2:8 - 3:5)

III. Praises of King Solomon; Espousal; Praise of the Bride (3:6 - 5:1)

IV. The Bride's Longing for the Bridegroom (5:2 - 6:9)

V. Descriptive Passages on the Bride's Beauty (6:10 - 8:4)

VI. Conclusion: The Durability of True Love (8:5-14)

*I do have more extensive personal exegesis notes on the Song of Solomon, which I will be glad to share with those who contact me and request them. CEM