Pastor Steve Paulus

Old Testament Poetry and Wisdom Literature

Song of Solomon

9. Song of Solomon

9.1. Titles and Authorship: Sir HasSirim leSlomoh (Hebrew). Canticum Canticorum (Latin). The Song of Songs, which is Solomon's. Or The Best Song, which is Solomon's (English).

Authorship: Solomon is believed to be the author based on the title. Additional evidence points to Solomonic authorship: a) Geographical allusions in the text indicate an undivided kingdom. This is possible in the time of Solomon or before. b) The author's extensive knowledge of nature (fauna and flora). c) Solomon is known to have written over 1,000 songs. Solomonic authorship is objected to primarily on linguistic grounds similar to those of Ecclesiastes. Many commentators date the Song during the Solomonic era, however.

Some see the work as a satirical treatment of Solomon’s attempt to woo a maiden from the Northern regions away from a common shepherd who was her first love. It extols her virtues and the virtue of pure love over that which can be wooed by the trappings of wealth and power. In such a case the author would not be Solomon and the meaning of the superscription would be that the song is of or about Solomon, rather than by Solomon. This interpretation places the author as a contemporary of Solomon or shortly after Solomon in the Northern Kingdom.

9.2. Schools (Methods) of Interpretation:

9.2.1. Allegorical: Some rabbis and early church. The Song is an artistic production or historical event which must be understood allegorically. That is every detail has a hidden meaning. This type of interpretation tends to be somewhat fanciful, i.e. imaginary. The primary figures are Christ and the church or Yahweh and Israel. Thus, the love relationship between God and his people is depicted.

9.2.2. Literal: This is a literal event in Solomon's life which poetically explains the power and the passion of romantic love. Objections to this interpretation is that Solomon is not a proper role model for the Biblical teaching on marital and sexual fidelity, and so a poor candidate to inspire a canonical teaching on that theme.

If we can agree that a book which celrates virtuous love between a man and a woman deserves a place in the cancon of Hly Scripture, then we will have no difficulty in interpreting the song in its literal sense. The creation of mankind as male and female and their sexual relationship were part of the original order and not a post-Fall alteration. Paul’s view of marriage was that it mirrored a much higher sphere of relationships, that between Christ and the church (Eph. 5:21-33) and John described the consummation of the redemption as the “marriage of the Lamb” (Rev. 19:7-9) (Bullock, p. 231)..

9.2.3. Typical: similar to number 1 above, but limiting the allegory to several primary symbols such as Christ, the church, the return of Christ and the wedding feast on the great day.

9.3. Genre

The Song of Solomon has been viewed in various ways regarding its genre. Some see it as a drama, or dramatic pastoral, others as a single song, and still others as a series of love poems or songs.

Delitzsch also followed the dramatic theory and called the song a “dramatic pastoral,” recognizing . . . that it was not a drama in the theatrical sense since the theater was not a Semitic institution, but a development somewhere between lyrical poetry and drama (Bullock, p. 232).

9.4. Canonicity

There was apparently some vacillation on the matter of canonicity, but once received, no serious questioning of its place in the OT canon. The famous quote of Rabbi Aqiba (50 – 135 A.D.) throws some light onto the question of Canonicity for the Song. “Heaven forbid! – No Israelite man ever disputed concerning the Song of Songs that it imparts uncleanness to the hands (indicating sanctity). For the entire age is not so worthy as the day on which Song of Songs was given to Israel. For all the Scriptures are holy, but the Song of Songs is holiest of all. And if they disputed they disputed only concerning Qohelet.” Evidence for canonicity for the Rabbis exists from the end of the first century and for the church from the end of the second century.

9.5 Celibacy and Sexuality: History of the Church’s View

One of the most significant developments in the life of the early church is its insistence on the practice of clerical celibacy. Different practices emerged in the east and west. The practice of clerical celibacy has played a role in the life and controversies of the church until today.

Early Developments: Biblically, the issue of widowhood is addressed in various OT texts. “The Lord is defender of the widow and fatherless,” and there is a duty to care for the widow from the offerings (Ex.22:22; Dt.14:29; 24:17; 27:19). This concern for orphans and widows is echoed in James 1:27. Jesus spoke of those who made themselves eunuchs for the sake of the kingdom of heaven (Matt. 19:12) In Luke, Anna is a widow of 84 years who remained in the temple to pray and fast (Luke 2:36-38). It is the overlooking of Grecian widows in the daily distribution which causes the first internal crisis in the church (Acts 6:1ff.) thus establishing the fact that they had formed a group for whom care was expressed by the church. Acts 9: 39,41, indicates that there may have been an order of widows (hai cherai) in Palestine during the ministry of Peter. Paul encouraged the celibate lifestyle as one that offered freedom, but did not forbid marriage (I Cor. 7:8-9; 32-5). I Tim. 5:9-10ff. shows that widows were cared for and enrolled in a “list.”

Order of widows : Polycarp of Smyrna, mentions widows and virgins. In particular, he refers to the widows as “the altar of God.” Reference to widows and virgins as a designated class in the church grows in the Patristic literature. The unmarried state of widows is one which calls for special consideration in the church. The addition of younger unmarried virgins adds to the numbers of those with special status in the church. Canons concerning celibacy appear as early as the councils of Elvira, c. 305, and Ancyra, 314-319. Prior to this time I Tim. 3 and 5 (husband of one wife, wife of one husband), were interpreted to discourage or forbid digamy or remarriage after the loss of a husband or wife (e.g. the writings of Tertullian) and to extol remaining celibate after the death of a spouse. An order of widows and virgins appears in the Apostolic Tradition (c. 215) (Hamell, p. 83) of Hippolytus. Widows and virgins are mentioned as definite minor orders in the church at Rome. Cyprian, c. 250, (Augustine Reader, p. 530) refers to virgins as “the flower on the tree of the church.” Augustine, writing in the fifth century, assigns a particular attainment of heavenly honor to virgins. It came to be believed that celibacy was a spiritually superior way of life. There are also canons prohibiting so-called “spiritual marriages” or virgins subintroductae. Eventually, some form of celibacy was required of all major orders. Celibacy was extolled because of the erroneous belief that the fallen nature was communicated through sexual intercourse.

Distinctives between east and west. Canon 33 of Elvira (West), "Bishops, presbyters and deacons -- indeed, all clerics who have a place in the ministry [of the altar] -- shall abstain from their wives and shall not beget children -- this is a total prohibition: whoever does so, let him forfeit his rank among the clergy."(NE, p.307).

Canon 10 of Ancyra,

As many as are being ordained deacons if at the time of ordination they have made a declaration and stated that they must marry and cannot remain celibate, such persons, should they marry thereafter can remain in their office, as the bishop had granted them the right to marry at their ordination. But if any held their peace and accepted celibacy at their ordination , and afterwards marry, such persons shall cease from their ministry.(NE, p. 312).

This issue continued to be a source of conflict in the church through the time of the Reformation even until today.

9.6. Themes: a) The power of emotional and passionate love. b) The love between God and His people.

Under the first heading Cheryl Exum comments:

The Song of Songs is a long lyric poem about erotic love and sexual desire – a poem in which the body is both object of desire and source of delight, and lovers engage in the continual game of seeking and finding in anticipation, enjoyment and assurance of sensual gratification. A love poem. The poem’s genius lies in the way it shows us as well as tells us that “love is strong as death” (8:6), and in the way it explores the nature of love. It looks at what it is like to be in love from both a woman’s and a man’s point of view, and it relies exclusively on dialogue, so that we learn about love through what lovers say about it (Cheryl Exum, Song of Songs. Louisville: Westminster John Knox Press, 2005).

9.7. Contents: Drawing from various passages we see at least three characters, the male lover, the beloved and the friends, or chorus. Readings: 1:1-12; 4:1-7; 5:10-16; 8:6-7. Interpretive discussions of the dynamics of emotional attraction, Christian view of marriage and sexuality, place of the covenant of marriage, sins against a Christian view of marriage and sexuality.

Duane Garrett’s Interpretation from the Word Commentary on The Song of Solomon:

1:2-4 Entrance

1:5-6 The Virgin’s Education

1:7-8 Finding the Beloved

1:9-2:7 First Song of Mutual Love

2:8-17 Invitation to Depart

3:1-4:15 Three Wedding Night Songs

The Bride’s Anxiety

The Bride Comes to the Groom

The Flawless Bride

4:16-5:1 Consummation

5:2-6:10 Three Wedding Night Songs

(5:2-8) Pain and Transformation

(5:9-6:3) The Bride Recovers the Groom

(6:4-10) The Flawless Bride II

6:1-7:1 Leaving Girlhood Behind

7:2-8:4 Second Song of Mutual Love

8:5-7 Claiming the Beloved

8:8-12 The Virgin’s Education

8:13-14 Farewell

9.7. Pastoral Concerns

Advice to marriageable young people when pursuing a relationship which may lead to marriage:

1) Is this relationship leading me closer to or farther away from God, is it causing me to compromise my convictions?

2) Are we spiritually compatible?

3) Is this relationship based on physical or emotional attraction alone,?

4) On the other hand, are we physically and emotionally attracted to one another?

5) Do I have the means to support a marriage and future family at this time? Is pursuing a marital relationship realistic?

6) Do I get along with (appreciate/like) his or her extended family?

7) Pray and seek God’s guidance, but do not over-spiritualize.

Sources for Section 9

Gleason Archer, A Survey of Old Testament Introduction, Chicago: Moody Press, 1964.

A. Hassel Bullock, An Introduction to the Old Testament Poetic Books, Chicago: Moody Press, 1979.

J. Cheryl Exum. Song of Songs in The Old Testament Library. Louisville: Westminster John Knox Press, 2005.

Len Feldman. Commentary on the Song of Songs. Assen, Netherlands: Van Gorcum and Comp., N.V., 1970.

Duane Garrett and Paul R. House. Song of Songs and Lamentations in Word Biblical Commentary. Nashville: Thomas Nelson Publishers, 2004.

Keil and Delitsch. Old Testament Commentaries. Vols. IV. Grand Rapids: Associated Authors and Publishers.

John Leith. Creeds of the Churches. Atlanta: John Knox Press, 1973.

Henry Percival, ed. The Seven Ecumenical Councils in Nicene and Post-Nicene Fathers, Second Series, 2^nd edition, ed. Philip Schaff and Henry Wace, eds., Peabody, MA: Hendrickson Publishers, 1995

J. Stevenson. A New Eusebius: Documents Illustrating the History of the Church to AD 337. London: SPCK, 1957.

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