Chapter Thirteen - The Song of Solomon - The Greatest of these Is Love

¡@

As a result of this chapter, you should be able to:

  1. summarize the various approaches to understanding the Song of Solomon; and
  2. explain the significance of the Song of Solomon.

This chapter is divided into the following four major parts:

  1. introduction;
  2. expectation (1-3);
  3. consummation (4-8); and
  4. application.

¡@

1. INTRODUCTION

A healthy balance in Bible study is maintained when the Song of Solomon is studied along with Ecclesiastes. Ecclesiastes focuses on the intellect of man¡Xhis mental outlook on life. The Song of Solomon is a book about the emotions of man¡Xin particular, the emotion of love.

The old rabbinical law stated that no Jew was to read the Song of Solomon until he was at least thirty years old. Such a precept is indicative of the puzzlement that the Song of Solomon has presented to many minds. The nature of the book is such that many feel that the content is sensual and immoral. Its inclusion in the canon of Scripture has been questioned on several occasions. The objections are due to the name of God is not mentioned in the book and also an alleged lack of religious value. The book's inclusion in the canon was upheld at the Council of Jammia in A.D. 90.

The reasons for its inclusion in the canon of Scripture will become clear as we examine the book.

1.1 Name

The opening verse gives the title "The Song of Songs." This is the Hebrew way of expressing the best. Of Solomon's 1,005 songs (1 Kings 4:32), this one was his best or most important. The more common title assigned to the book is "Song of Solomon," also based on 1:1. Sometimes the book is referred to as Canticles ("series of songs").

1.2 Author

The traditional view is that Solomon was the author. This is strongly supported by internal characteristics of the book. The name Solomon appears at these places in the book: 1:1, 5; 3:7, 9, 11; 8:11, 12. The reference at 1:1 may be translated either "of Solomon" or "about Solomon."

1.3 Date of the Composition

The Song of Solomon, like Ecclesiastes, is assigned a post-exilic date of composition by many liberal theologians. They use the same reasons (grammatical, linguistic, etc.) that are advanced in support of a later date for other books. Since these reasons have already been mentioned in connection with Ecclesiastes, we will not go over them again. The Song of Solomon, or Canticles as it is often called, contains internal evidence in support of a composition date which is before the time of the divided kingdom, i.e., prior to 931 B.C. The content of the book reflects unity in the kingdom, which was the case in Solomon's reign. There is no conclusive argument against the traditional view that Solomon is the author of this book. Solomon probably wrote this book while he was still young, being drawn away from Jehovah by his seven hundred wives (1 Kings 11:3-4). A suggested date is 965 B.C.

1.4 The Place of the Song of Solomon in the Bible

In our English Bibles, the Song of Solomon is the fifth of the poetical books: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. In the Hebrew Bible, it is the first of the "Five Rolls" (Megilloth): Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther. Portions of it were sung on the eighth day of the Passover feast, which was the Jews' first and greatest of the annual feasts. In ancient times the Jews revered Canticles as uniquely sublime. They likened Proverbs to the outer court of the Temple; Ecclesiastes to the holy place; and Song of Solomon to the most holy place. The New Testament book that has the same type of purpose as the Song of Solomon¡Xreflection about a Bridegroom and His Bride¡Xis the epistle to the Ephesians.

1.5 The Geographical Setting of the Song of Solomon

The geographical setting of the Song of Solomon is shown in below maps:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 307, by Irving L. Jensen)

Geography of the Song of Solomon

1.6 Approach to the Story

Traditionally, the story is regarded as an incident that transpired between two individuals:

  1. Solomon; and

  2. a shepherd girl.

Solomon wins the girl's love and the book continues mainly as a dialogue between the two lovers.

Another theory suggests that there are three individuals in the book:

  1. Solomon;

  2. the shepherd girl; and

  3. her shepherd lover.

The girl remains faithful to her shepherd lover despite the attempts of Solomon to win her for himself. In this view, Solomon is a wicked person in the story rather than the recipient of the maiden's love.

The decision as to which storyline is correct rests on the interpretation of the content. Most believe that there are two characters, Solomon and the girl. This interpretation is followed in this course material.

1.7 Methods of Interpretation

The following represent some of the different approaches employed in trying to interpret the Song of Solomon:

1.7.1 Allegorical

The allegorical approach has been advocated by many throughout the history of the church. It minimizes or altogether discounts the historical setting of the book. One ancient writer put it this way: "You must bring chaste ears to listen to the Discourse of Love which we now have in hand; and when you think about the lovers in it, you must not understand by them a man and a woman, but the Word and the Soul" (Bernard of Clairvaux, quotes by Hugh J. Schonfield, The Song of Songs, New York: Mentor Books, 1959, p. 23). This view often gives symbolic interpretation to insignificant details of the book (A modern example of this is Watchman Nee, Song of Songs, Ft. Washington, Pa.: Christian Literature Crusade, 1965. Spiritual significance is attributed to small details, while the historical background is largely ignored).

1.7.2 Literal

Advocates of the literal approach understand the book as an expression of human love on a highly romantic plane. It is a song of enduring human love before and after marriage. According to this view, spiritual principles relating to divine love, etc., should not be read into the story (Schonfield, Song, pp. 67ff. basically follows this approach.).

1.7.3 Typical

This approach recognizes the book as based on a historical incident in the life of Solomon. As such it says a great deal about the value of love between a man and a woman. This shepherd girl displayed certain personal traits with which Solomon was unfamiliar, despite his large harem. He was deeply impressed, not merely with her physical beauty, but with her inner character as well.

Along with the human relationship, there is also a spiritual allegory in the story. The relationship between these two individuals may be interpreted to symbolize the love of God for Israel and the love of Christ for the Church.

1.8 Purposes

If we accept the typical approach and admit a spiritual allegory based on a historical situation, the book has two abiding purposes:

  1. Physical beauty and human love are not to be considered gross or degraded. There is a proper scriptural balance between asceticism and sexuality. Love is the greatest and most powerful factor in all human relations (cf. Song of Solomon 8:7).

  2. Human love should be a mirror of the divine love in which it is based. Ephesians 5:22-27 shows the real character of God's love¡Xit always acts in our best interest. Human love should have the same character.

It is difficult to construct an outline of the book because it consists of a series of scenes. Some are memories in the mind of the bride and some are dreams that she has had. Chapters 1-3 anticipate a wedding, while chapters 4-8 describe scenes after the wedding has taken place. We will study the book on this twofold basis:

  1. expectation (1-3); and

  2. consummation (4-8).

¡@

2. EXPECTATION (1-3)

The first section of the book is composed of a series of scenes showing the deepening relationship between the bride and bridegroom. From time to time a chorus breaks into the dialogue to add a thought (e.g. 1:8; 2:15). This section can be divided into the following five parts:

  1. Unworthiness of the Bride (1:1-14);

  2. Intensity of their Love (1:15-2:7);

  3. Approach of the Bridegroom (2:8-17);

  4. Anxiety of the Bride (3:1-5); and

  5. Appearance of Solomon (3:6-11).

2.1 Unworthiness of the Bride (1:1-14)

The bride is thinking of her absent lover and longs for this presence. She reflects on her own Unworthiness. She is just a simple shepherd girl whose skin has been darkened by the sun. The groom speaks and describes his image of the bride (Note: One can follow the different speakers in the New English Bible, Oxford & Cambridge: University Press, 1970, pp. 797-807. This translation indicates who is speaking.).

2.2 Intensity of their Love (1:15-2:7)

This stanza emphasizes the intensity and reciprocal nature of their love. Each addresses the other in terms of endearment. The well-known comparison of the speaker to a rose of Sharon and lily of the valley in 2:1 are probably the words of the bride. The bridegroom responds in 2:2. The bride is like a lily among thorns. So great is her beauty that when she is compared to other girls they appear as thorns. The last verse of this section (2:7) should be understood as a reference to love itself, not the person of the beloved. The meaning is that we should not disturb or "stir up" love prematurely. Love is not to be forced. We should let it take its natural course.

2.3 Approach of the Bridegroom (2:8-17)

In the beginning of this stanza, the bridegroom is at a distance. In 2:8-10 the bride traces his approach as he comes closer. He gives an invitation for her to join him (2:10). It is spring, and the time of winter has passed. The season enhances romance. The only concern is that "the little foxes" do not spoil the vineyard (2:15). This expresses poetically that small things often cause a breakdown in communication between two people. This to also true in the Christian's relationship to Christ. It is often the little things that hinder fellowship.

2.4 Anxiety of the Bride (3:1-5)

This section is best understood as a dream. The bride dreams that she has lost her lover. She arises and goes through the streets of the city searching for him until she finally finds him.

2.5 Appearance of Solomon (3:6-11)

The king is pictured approaching in all his splendor. He comes to the Shulamite maiden's home and leads her to the marriage. The pillars of smoke (3:6) refer to incense which was commonly burned at the head of important processions.

¡@

3. CONSUMMATION (4-8)

There has been a mood of expectation in the first part of the book. The bride looks forward to the wedding, and the section reaches a climax with the appearance of the bridegroom. The second half of the book expresses fulfillment. The relationship between the two lovers becomes that of a bride and groom. This section can be divided into the following three parts:

  1. Admiration (4:1-5:1);

  2. Separation (5:1-6:4); and

  3. Restoration (6:4-8:14).

3.1 Admiration (4:1-5:1)

This section is devoted to a lengthy description of the bride. The bridegroom speaks an expression of his admiration for her. In his eyes she is without blemish (4:7). In the same way Christ sees believers "without blemish" because they are united to Him. In Ephesians 5:27, the same terminology is applied to the church in reference to its relationship to Christ.

3.2 Separation (5:1-6:3)

The words of this section may be attributed to the bride. She vividly describes another dream in which she senses the loss of the bridegroom's presence. She is slow to respond to his knock and when she opens the door to him he is gone (5:6). Her fear turns to reassurance as she awakes. She realizes that nothing has hindered the relationship. She belongs to him and he to her (6:3).

3.3 Restoration (6:4-8:l4)

Musings of the bride and groom are recorded in this section. We find the bride thinking back to her country home and how her lover came and took her away. The section includes a graphic statement of the power of love in 8:6-7, which summarizes the lovers' relationship. It is a description of the kind of love portrayed throughout the book¡Xa love that is so intense it cannot be extinguished and so priceless that all the money in the world would not be enough to buy it.

¡@

4. APPLICATION

These comments have been restricted largely to the relationship between the bride and groom in the story. The book must be considered in its historical setting before any spiritual application may be drawn. It was stated at the beginning of this discussion that certain analogies to God's love for His children may be drawn from this book. But some have allegorized the book beyond legitimate boundaries. This does not mean that it is devoid of any spiritual significance, however. We can see the details of the book as a picture of Christ loving us in our unworthiness. We also recognize that the marriage relationship presents a picture of union and communion.

The Christian life may be summarized in two concepts:

  1. When we come to Christ we are united to Him. But fellowship may be lost with resulting separation, which happened to the bride.

  2. We also acknowledge that just as Solomon appeared in all his glory and took the bride away, the same will be our experience when Christ returns in all His splendor and takes us away to be with Him during the Rapture of the Church. In that day we will be truly without spot or blemish.

¡@

5. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

  1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr.

  2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

¡@

Return to Table of Contents

Go to Chapter Fourteen

¡@

¡@

¡@