Overview
When was the last time you heard a sermon based on the Song of Songs? Granted, you may occasionally hear a quote from the book in a wedding ceremony, but rarely do Christians spend much time reading this book of poetry.
The Song of Songs, sometimes referred to as the Song of Solomon, is a love story included in the canon of Scripture. Most scholars attribute its authorship to Solomon on the basis of 1:1: “The Song of Songs, which is Solomon’s” and additional references to the king contained within its eight chapters (1:5, 3:7, 3:9, 3:11, 8:11-12). Song of Songs is well-regarded by scholars as superb composition of Hebrew poetry, which, unlike English poetry, does not lend itself to rhymes. Hebrew poetry is characterized by its imagery and parallelism, both of which can be easily recognized even in an English translation.
For the English reader, there are some difficulties with understanding Hebrew poetry. Its sudden transitions from one speaker to another and from place to place with little explanation can make it difficult to follow. This is one of the reasons Song of Songs puzzles English readers. However, reading through the book, it is clear that the speakers are (1) the bride, referred to as the Shulammite (6:13), (2) the king, and (3) a chorus of palace women called “daughters of Jerusalem.” Scholars believe that Solomon’s harem at this point was still relatively small – only 60 wives and 80 concubines, compared to the 700 wives and 300 concubines he would eventually amass (Halley’s Bible Handbook). One common opinion is that the Shulammite was Abishag of Shunem, the most beautiful woman in the land.
Interpretrations
It is interesting to note that Jesus never quoted directly from the Song of Songs, but that doesn’t mean its inclusion in Scripture was a mistake. On its face, Song of Songs is a “song of praise to the joys of married life. Its essence is to be found in its tender and devoted expressions of the intimate delights of married love. Even if it is no more than that, it is worthy of a place in God’s Word, for marriage was ordained of God” (Halley’s).
However, as a result of some discomfort with its erotic undertones, it is no surprise that alternate explanations have arisen to explain the inclusion of Song of Songs in the Scriptural canon. Both Jews and Christians have placed deeper meanings on the contents of this poem. Jews would sing portions of the Song of Songs on the eighth day of Passover, viewing it as an allegory referring to the Exodus, when God took Israel to Himself for His bride. They believe the poem demonstrates God’s love for Israel as exemplified in the love of a great king for a humble young woman. In the Old Testament, Israel is called God’s wife (Jer. 3:1; Ezk. 16, 23).
Christians have generally regarded Song of Songs as an allegory of Christ and the church. In the New Testament, the church is called the “bride of Christ” (Matt. 9:15, 25:1; John 3:29; Rev. 19:7, 21:2, 22:17). “In this view, human marriage is a counterpart to and foretaste of the relationship between Christ and His church” (Halley’s). Christians sing from the Song of Songs “I am my Beloved’s” and “His banner over me is love.”
Outline of Song of Songs
Some may question how Solomon, a man with hundreds of wives and concubines, could write a love poem which captures the intimacy between a husband and wife. In reading Song of Songs, however, one cannot help but feel that his devotion to the Shulammite seems to be genuine and unmistakable. Solomon was a king in the family that would produce the Messiah, so even if you take the allegorical interpretation, it is not unfitting that his marriage should, in a sense, prefigure the Messiah’s eternal marriage to His bride.
Chapters 1-5:1 represent the beginning of love, providing a glimpse into the courtship of Solomon and the Shulammite. As readers, we are privy to the bride’s longing for affection (1:2-8), expressions of mutual love (1:9-2:7), a springtime visit to the bride’s home (3:1-5), the Shulammite’s dream of separation (3:1-5), and the ornate wedding procession (3:6-11). In 4:1-5:1, Solomon praises his bride’s beauty using similes and metaphors which seem odd to the modern reader, but which reflect cultural standards of beauty at the time. He compares her virginity to “a garden locked” (4:12), entered when the marriage is consummated: “I have come into my garden, my sister, my bride” (5:1).
The latter half of the book (5:2-8:14) reflects the struggles and growth in love between the king and his bride. After the wedding, the woman has a dream (ch. 5) in which her husband disappears, causing her to search for him in the night. Solomon returns and assures her of his love (6:4-7:10). His wife tries to persuade the king to return to her native land (7:11-8:4). As the journey takes place (8:5-7), their relationship continues to deepen. Their love is strong and will not be overthrown:
Put me like a seal over your heart, like a seal on your arm. For love is as strong as death, jealousy is as severe as Sheol; its flashes are flashes of fire, the very flame of the Lord. Many waters cannot quench love, nor will rivers overflow it; if a man were to give all the riches of his house for love, it would be utterly despised (Song of Songs 8:6-7).
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