The Song of Songs

Introduction

The Song of Solomon has been much debated throughout Christian and Jewish history. Over the centuries, volumes have been written about this book. Origen of Alexandria, an early Christian writer who lived from 185–254 A.D., wrote a 10-volume commentary on it. Bernard of Clairvaux, who lived from 1091–1153, wrote 86 sermons on the first two chapters alone. By the end of the Middle Ages around 1500, the Song of Solomon had more written about it than any other writing in the Old Testament.

Yet most of the writing about this book has attempted to tell us what it isn’t saying rather than what it is saying. Origen, who wrote the ten volumes, advised that only the mature person no longer troubled by sexual desires should read the book or his work. Bernard of Clairvaux, whose 86 sermons were not completed because of his premature death, believed that the Song was to be understood allegorically.

In fact, until recently the book was understood allegorically by both Jews and Christians. Rabbi Aqiba at the Council of Jamnia in 90 A.D. said, “For in all the world there is nothing to equal 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.” But the good rabbi could not accept the Song as it was written. Instead, he and his fellow rabbis developed an elaborate allegorical interpretation which downplayed the literal sense of the writing in favor of a hidden, spiritual meaning. Most Jewish scholars see the Song of Songs as God’s commitment to Israel from the time of the Exodus until the coming of the Messiah. For instance, in 7:2 where Solomon says, “Your navel is a rounded goblet that never lacks blended wine. Your waist is a mound of wheat encircled by lilies,” one Jewish interpreter said that the navel was a reference to the Great Sanhedrin, blended wine was the law, and the waist was a reference to the Little Sanhedrin.

Christian scholars also interpreted the writing allegorically. Many saw this as describing the relationship between Jesus and the church. In fact, when Theodore of Mopsuestia argued for the literal rendering of the poem, he was posthumously condemned by the Council of Constantinople in 553 for his interpretation. The kisses in 1:2 were thought to be the word of God. The dark skin girl in 1:5 is sin. Her breasts in 7:7 are the church’s nurturing doctrine. Her lips in 4:11 are law and gospel. And the troops with banners in 6:4 is the church as the enemy of Satan. Even some of our songs reveal the allegorical interpretation. Number 568, “Jesus, Rose of Sharon” is taken from 2:1 and is written believing that the Song of Songs is an allegory with Jesus being the main character. There is a child’s song which says “He invites us in to his banquet table and his banner over us is love,” which is a direct quote from 2:4 and implies that the Song of Songs is about Jesus providing a table of refreshment for us.

There are other attempts at interpreting this writing so that we do not read it literally. A few have proposed this is a funeral poem based on ancient funeral rituals found among the pagans surrounding Israel. This view hardly stands under close scrutiny. Some see this as a wedding ceremony. While a wedding is certainly a part of the poem, it is not entirely a poem about a wedding. All attempts to ignore the obvious have clear problems. What is obvious? This is a song. It is a song which is intended to reveal the beauty, wholesomeness, and praiseworthiness of married love including the sexual.

Principles

There are several principles found in this writing. As with any type of poetry, we have to look at the general tenor of the work to draw out the points rather than pointing necessarily to specific passages. Such is the case with the Song of Songs. Scripture offers numerous warnings against sexual immorality; yet, an entire book is dedicated to the beauty of sexual love as God intended. The Song is written with both the man and the woman expressing their feelings about each other and their relationship.

One of the main aspects of this love song is a focus on the woman being a virgin. Understanding the context of the day, this aspect was extremely important. Failure for a woman to prove her virginity on her wedding night could lead to severe consequences. So in chapter 4:12, the man praises the woman because she is a virgin. In chapter 3:1–5, the woman goes through some mental anguish as she contemplates the wedding night and how she will respond on that night. Chapter 5:2–8 continues this same thinking. Finally in 5:10–16, the woman comes to the conclusion that it is because of her intense love for the man that she has given herself to him. The author intended for this to be a beautiful image of the winning of love over apprehension about the wedding night.

First, we find that in the Song of Songs sexuality is good. God created us as sexual beings. We are more than that but sexuality is a definite part of our makeup. In the Song, neither Solomon nor his bride are ashamed of their desire to be physically together. In fact, both are rather open about their desire to consummate their love physically. In our world in which the sexual is blatantly displayed, there is still a tendency within the religious community to deny the goodness of sexual love. While we rightly warn against immorality, we must be careful that we do not include the message that sexuality is wrong. Created as we are by God, that which he gives cannot be wrong or immoral; instead, our sexuality is good.

Second, sexuality is for couples. This point is very clear. There is no doubt in this writing that the man and the woman are married. This is not about sexual love outside of marriage. The couple do not engage in sexual activity until marriage. There is intense desire, but their love is consummated on their wedding night according to 4:12.

Third, sexuality is equally pursued by the man and the woman. In 2:16, the woman says, “My love is mine and I am his.” She clearly wants to be a part of their sexual relationship just as much as he does. Again this indicates that mutual desire is part of God’s intention for us as sexual beings.

Fourth, sexuality is related to wholeness. Each is independent and capable but they are entwined with one another as well. In 1:7, the woman wants to know where she can find Solomon later so that she can spend time with him. She is planning a rendezvous with her lover.

Fifth, sexuality is multidimensional. In 4:1–5:1, we have the wedding ceremony. This is not a song about sexuality only. Sexuality includes a number of other facets. This relationship is exclusive. In 6:3 and 2:16, “My lover is mine and I am his” signifies the exclusiveness of this relationship. More than just sexual exclusiveness, the relationship is emotionally exclusive. Neither is interested in another with the same kind of fervor. Furthermore, in 8:6–7, their love is steadfast. No amount of money could separate them. The power of their love cannot be overwhelmed by death or flood or money. They are completely and totally devoted to one another. This is what God intended for married love. This kind of devotion, loyalty, and fidelity are shared between these two and no others.

Sixth, sexuality is pleasurable. The man and the woman simply enjoy each other. There is no mention of children in this song. Thus, we deduce that their sexual desires were for one another and not just for the sake of having a child. As such sexuality is intended to be seen as a beautiful representation of God’s intention for marriage.

Let me conclude this way. In our sexuality we honor God, and isn’t that what life is about? Our purpose is to make God look good. Whatever we do, we do it for God. This includes our sexuality. That may be difficult for us to accept. But that may have more to do with our inclination to see sexuality as dirty rather than as an act which praises God when we act in ways which are consistent with his intent and his creation. Between husband and wife, our sexuality is good, beautiful, and exclusive. Just as God intended.

Follow Jesus

If you’d like to respond to this message or learn more about following Jesus, please reach out.