Overview of Song of Songs (Notes for class 6)

(Podcast available here)

Title: “Song of Songs” – a superlative meaning the greatest of songs

Author: Solomon (1:1), with six other verses mentioning him (1:5; 3:7, 9, 11; 8:11–12).

Date: Solomon reigned 969–932 BC. Most scholars argue the Song was written early in his reign. However, it may have been written at the end of his life (see “Purpose” below).

Debate over Canon:
Ancient discussions questioned its place in Scripture.
R. Akiba said:

“God forbid!—no man in Israel ever disputed about the Song of Songs… for all the ages are not worthy the day on which the Song of Songs was given to Israel; for all the Writings are holy, but the Song of Songs is the Holy of Holies. And if aught was in dispute the dispute was about Ecclesiastes alone.” (Yadim 3.5)¹⁾ The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 782

Interpretive Confusion

• Allegorical approach: Every detail is given a supposed hidden meaning.

• Typological approach: Recognizes the literal meaning but sees the relationship as representing God’s love for Israel or Christ’s love for the church.

• Drama theory: Some suggest it is a drama, but that genre was unknown in ancient Israel, and the text does not divide into scenes.

• Wedding song collection: Others say it’s a collection of Syrian wedding songs, but the unity of the book argues against this.

• Liberal views: Some claim it reflects pagan fertility cults or erotic poetry. These interpretations are unfounded. The Song is modest compared to pagan writings.

• Literal interpretation: Best approach. If typology exists, it is rooted in the literal sense.

Outline

I. Superscription (1:1)
II. Courtship (1:2–3:5)
III. Wedding (3:6–5:1)
IV. Maturing of Marriage (5:2–8:4)
V. Conclusion (8:5–14)

Chiasm

A. Opening words of love and desire (1:2–2:7)

B. Young man invites woman to the countryside (2:8–17)

C. Woman’s nighttime search (3:1–5)

X. Wedding day (3:6–5:1)

C’. Woman’s nighttime search and mutual admiration (5:2–7:11)

B’. Woman invites man to the countryside (7:11–8:4)

A’. Closing words of love and desire (8:5–14)

Story Line

The book resembles a biblical version of the Cinderella story.

• Solomon owned a vineyard in Ephraim (8:11).

• Keepers included a mother, two sons (1:6), and two daughters—the Shulamite (6:13) and a younger sister (8:8).

• The Shulamite (like Cinderella) worked in the vineyard and tended flocks (1:6, 8; 2:15). Sun exposure kept her from caring for herself (1:5–6), though she was naturally beautiful (1:8; 4:7).

• A stranger, appearing as a shepherd (1:7), spoke kindly to her (1:8–10) and promised gifts (1:11). She dreamed of him (3:1).

• He later returned—not as a shepherd, but as Solomon himself (3:6–11).

• The rest of the Song shows their love in marriage, along with struggles and growth.

Rejected view: Some, following Georg Heinrich von Ewald (1826), claim there are three characters—Solomon, a shepherd, and the Shulamite. In this view, Solomon is a villain who tries to seduce her. Problems with this theory:

• No clear distinction between Solomon and the shepherd in the text.

• Makes Solomon (the author) into the villain.

• Cannot consistently trace the plot.

• The male character does not change throughout.

• The supposed shepherd makes promises only Solomon could fulfill.

• Solomon himself had flocks (Prov. 27:23), so it is reasonable he is the shepherd figure.

Probable Division of Speakers of the Song

Purpose

• Historical purpose: The Shulamite was Solomon’s first wife. His later marriages led to idolatry (1 Kings 3:3; 11:1–11). Because he took Pharaoh’s daughter early in his reign (1 Kings 3:1), this Song is more likely from later in life.

• Spiritual lesson: Like Ecclesiastes (12:13–14), the Song may reflect Solomon’s repentance. It teaches rejoicing in “the wife of thy youth” (Prov. 5:18–20). His polygamy disrupted his true love (cf. Song 5:2–8; Gen. 2:24; Deut. 17:17; Matt. 19:4–6).

• Practical purpose: Affirms God’s blessing on marital intimacy (Heb. 13:4). Marriage supports procreation (Gen. 1:28; Ps. 127:3–5; Mal. 2:15) and healthy families—the backbone of a strong society.