Song of Solomon

Boyd’s Bible Dictionary:

“Song of Songs,” or “Canticles,” in Latin

The book outlines the future return of Jehovah’s earthly people Israel in affection and position to Himself, when they will call Jehovah, husband (Hos. 2:16,19¹⁶And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali. (Hosea 2:16)
¹⁹And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. (Hosea 2:19)). Many good applications can be made to those in bridal relationships.

Concise Bible Dictionary:

This is also called “the Song of Songs, or The Canticles,” though it is one poem, and not a collection of poems. The first verse states that it is by Solomon. The book stands alone, and has been variously interpreted. A favorite theory of German theologians and of many English is that it is literally a love story: that Solomon sought to draw away a lowly maiden from a shepherd, to whom she was betrothed; but to whom she remained faithful. That such a poem, with no higher teaching than this, should find a place in holy scripture, is impossible for the Christian who believes in inspiration to accept. With others it is held to represent “the pure love and mystical union and marriage of Christ and His church,” which will be seen to be the idea in the headings of the chapters in the AV. Passages in the New Testament that refer to the union of Christ and the church are referred to as bearing out this interpretation.

But a great deal of damage has been done to the right understanding of the Old Testament by supposing that wherever blessing is there spoken of, it must refer to the church. God has blessed and will bless others besides the church, especially His ancient people Israel. He uses also endearing terms to Israel. He says to her, “I will betroth thee unto Me forever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies.” This declaration is associated with a day when she will call Jehovah Ishi (that is, husband), and shall no more call Him Baali—that is, master (Hos. 2:16,19¹⁶And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali. (Hosea 2:16)
¹⁹And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. (Hosea 2:19)). This is doubtless the key to the Song of Solomon. This is the union spoken of, with which the words of affection, that pass between Christ as Jehovah and the remnant of Israel that will be brought into blessing, are in accord. The song is prophetic, but does not reach to Christ and the church, though, when its right interpretation is seen, the Christian can apply some of its language as his own to the same Lord, who will also be manifested as the Bridegroom of the church. There is however this important difference: in the Canticles the result is more in anticipation, while with the Christian there is present realization of relationship: in other words, more of desire than of satisfaction.

From the above it will be seen that the bride is not simply a person, but symbolic of the earthly Jerusalem and the remnant whose names are registered as connected with God’s foundation, embracing all the faithful of Israel, looked upon as “the daughters of Jerusalem,” which represents the whole nation. This agrees with the language in many parts: for instance, “Draw me, we will run after thee. The king hath brought me into his chambers; we will be glad....the upright [plural] love thee” (Song of Sol. 1:4⁴Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. (Song of Solomon 1:4)). Further, it is helpful to see who is the speaker in the various parts of the Song. As far as the bridegroom and the bride are concerned this is pointed out by the gender in the Hebrew. It seems evident too that a company, usually called virgins, also take part in the Song. The heart of Jerusalem is now being turned to the One they once refused (compare Matt. 23:37³⁷O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37)).

Song of Solomon 1:2²Let him kiss me with the kisses of his mouth: for thy love is better than wine. (Song of Solomon 1:2). BRIDE AND VIRGINS. They value the love of the bridegroom more than wine. The bride owns that she is dark, but she is comely: the rays of affliction have scorched her like the sun (compare Isa. 3:24²⁴And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. (Isaiah 3:24)). She has been keeping the vineyards of the nations, not her own.

Song of Solomon 1:8⁸If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents. (Song of Solomon 1:8). BRIDEGROOM. He delights in her, and esteems her as the fairest among women.

Song of Solomon 1:12¹²While the king sitteth at his table, my spikenard sendeth forth the smell thereof. (Song of Solomon 1:12). BRIDE. The bridegroom is “the king:” her spikenard sends forth a perfume: (compare John 12:1-8¹Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. ²There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. ³Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. ⁴Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, ⁵Why was not this ointment sold for three hundred pence, and given to the poor? ⁶This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. ⁷Then said Jesus, Let her alone: against the day of my burying hath she kept this. ⁸For the poor always ye have with you; but me ye have not always. (John 12:1‑8)).

Song of Solomon 1:15¹⁵Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes. (Song of Solomon 1:15). BRIDEGROOM. He acknowledges her beauty (compare Ezek. 16:14¹⁴And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord God. (Ezekiel 16:14)).

Song of Solomon 1:16¹⁶Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. (Song of Solomon 1:16). BRIDE. She admires her Lord, and appreciates her relationship: she says, “our house.”

Song of Solomon 2:1¹I am the rose of Sharon, and the lily of the valleys. (Song of Solomon 2:1). BRIDE. She is a rose of Sharon, and a lily of the valleys.

Song of Solomon 2:2²As the lily among thorns, so is my love among the daughters. (Song of Solomon 2:2). BRIDEGROOM. His loved one is as a lily among thorns.

Song of Solomon 2:3³As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. (Song of Solomon 2:3). BRIDE. She calls him “my beloved,” and charges the daughters of Jerusalem not to disturb her loved one until he please. “Behold he cometh:” she does not yet possess him.

Song of Solomon 2:10¹⁰My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. (Song of Solomon 2:10). BRIDEGROOM. He invites her to partake of the pleasant fruits. The foxes must be caught that spoil the tender fruit. The joy must be full.

Song of Solomon 2:16¹⁶My beloved is mine, and I am his: he feedeth among the lilies. (Song of Solomon 2:16). BRIDE. She is conscious of the relationship. He is hers, and she is his.

Song of Solomon 3. BRIDE. She is alone and in darkness; she seeks her beloved, but does not find him. She questions the watchmen, and as soon as she passes them she finds him. King Solomon is described, his bed, his chariot, and so forth; it is he who will bring in peace.

Song of Solomon 4:1¹Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. (Song of Solomon 4:1). BRIDEGROOM. He declares what she is in his sight. She is the garden of his delights. He calls upon the north and the south winds to cause the fragrance to come forth. (Some believe Song of Solomon 4:6⁶Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. (Song of Solomon 4:6) to be the language of the bride.)

Song of Solomon 4:16¹⁶Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. (Song of Solomon 4:16). BRIDE. She responds, “Let my beloved come into his garden, and eat his pleasant fruits.”

Song of Solomon 5:1¹I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. (Song of Solomon 5:1). BRIDEGROOM. He has come into his garden and tasted its delights: he calls his friends to share his joys: (compare John 3:29²⁹He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. (John 3:29)).

Song of Solomon 5:2²I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. (Song of Solomon 5:2). BRIDE. She has slept, and he is outside.

Song of Solomon 5:3³I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? (Song of Solomon 5:3). BRIDE. She is slothful and makes excuses. When she opens the door she finds he is gone. She goes about the city in search of him, and is smitten and shamed. She charges the daughters of Jerusalem that if they find him they will tell him that she is “sick of love.” They ask her what her beloved is more than another. She declares that he is “the chiefest among ten thousand;” “yea, he is altogether lovely.”

Song of Solomon 6:1¹Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. (Song of Solomon 6:1). The bride is asked where he is gone: they will seek him with her.

Song of Solomon 6:2²My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. (Song of Solomon 6:2). BRIDE. She says he is gone into his garden. She declares her confidence that she is her beloved’s, and her beloved is hers.

Song of Solomon 6:4⁴Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. (Song of Solomon 6:4). BRIDEGROOM. He describes her as beautiful and undefiled: she exceeds all; she is the only one of her mother.

When Israel is thus brought into blessing she will be, as the virgins say in verse 10, “terrible as an army with banners.”

Song of Solomon 6:11¹¹I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. (Song of Solomon 6:11). BRIDEGROOM. He goes to look for the fruits, and before he is aware he is carried up on the chariots of Ammi-nadib, “my willing people:” (compare Psalm 110:3³Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. (Psalm 110:3)).

In Song of Solomon 6:13¹³Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. (Song of Solomon 6:13) the bride is called upon to return under the name of Shulamite, “peaceable” (the feminine of Shalom, from which is also Solomon); and in the Shulamite they see, as it were, the company of two armies, doubtless alluding to the union in a future day of Judah and Israel.

Song of Solomon 7:1¹How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman. (Song of Solomon 7:1). BRIDEGROOM. He now describes his beloved as what she is to him.

Song of Solomon 7:9⁹And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak. (Song of Solomon 7:9). “And the roof of thy mouth like the best wine.”.... BRIDE (interposing). “That goeth down smoothly for my beloved, and stealeth over the lips of them that are asleep.” (New Testament)

Song of Solomon 7:10¹⁰I am my beloved's, and his desire is toward me. (Song of Solomon 7:10). BRIDE. The bride’s experience has advanced: she responds, “I am my beloved’s, and his desire is toward me.” She invites him to come forth among the pleasant fruits—mutual enjoyment.

Song of Solomon 8:1¹O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. (Song of Solomon 8:1). This is a recapitulation of the whole book. The bride speaks as if she was only longing after him.

Song of Solomon 8:5⁵Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. (Song of Solomon 8:5). BRIDEGROOM. He raised her up under the apple tree (which the bridegroom is called in Song of Solomon 2:3³As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. (Song of Solomon 2:3)). The remnant will be recovered under Christ under the new covenant.

Song of Solomon 8:6⁶Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. (Song of Solomon 8:6). BRIDE. She asks to be set as a seal upon his heart and upon his arm: his love and his power will be for her.

Song of Solomon 8:8⁸We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (Song of Solomon 8:8). The virgins speak of their “little sister:” what shall be done for her? This is doubtless an allusion to the ten tribes, who did not have to do with Christ when on earth, and who will be dealt with differently from the two tribes; but will be brought into the land and blessed there.

Song of Solomon 8:9⁹If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. (Song of Solomon 8:9). BRIDE. If the little sister be a wall, she shall be built upon; if a door, she shall be enclosed; but the bride is a wall, and is grown to maturity. She has a vineyard of her own, but Solomon must have a vineyard, from which he will receive fruit: not like Israel of old, which yielded no fruit.

Song of Solomon 8:13¹³Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. (Song of Solomon 8:13). BRIDEGROOM. He desires to hear the voice of her that walks in the gardens.

Song of Solomon 8:14¹⁴Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. (Song of Solomon 8:14). BRIDE. She responds, and bids her beloved to come without delay.

The whole Song of Solomon has been otherwise divided into six parts, (Song of Sol. 1:1¹The song of songs, which is Solomon's. (Song of Solomon 1:1); Song of Sol. 2:8⁸The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. (Song of Solomon 2:8); Song of Sol. 3:6⁶Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? (Song of Solomon 3:6); Song of Sol. 5:2²I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. (Song of Solomon 5:2); Song of Sol. 6:13¹³Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. (Song of Solomon 6:13); and Song of Sol. 8:5⁵Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. (Song of Solomon 8:5)).

It is worthy of remark that whereas the bridegroom describes the bride to herself, the bride describes the bridegroom, not to himself, but to others. This is surely becoming of her. He tells her plainly of her preciousness in his sight, and of the perfection he beholds in her. This calls forth her assurance, and she declares his preciousness in her eyes. As said above, the interpretation of the book is that it embraces the union of Christ and the Jewish remnant in a future day. But it is the same Christ that loves the church, and His love demands the deepest affection in return. He cares for her love, and in Revelation 2:4-5⁴Nevertheless I have somewhat against thee, because thou hast left thy first love. ⁵Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. (Revelation 2:4‑5), reproaches the Ephesian assembly that they had left their first love.

As a matter of interest it may be added that in the Alexandrian copy of the LXX some of the above divisions are made, and the speaker pointed out. In the Codex Sinaiticus these intimations are much more numerous than in the Alexandrian copy.

Bible Handbook:

1014 B.C. – 8 Chapters – 117 Verses

Amongst the 1005 songs sung or composed by King Solomon (1 Kings 4:32³²And he spake three thousand proverbs: and his songs were a thousand and five. (1 Kings 4:32)), this one is pre-eminently “the song of songs.” The Spirit of God has been pleased to convey this Song to us, which, like all other portions of Holy Scripture given by inspiration of God, will be found most needful for the Christian (2 Tim. 3:16-17¹⁶All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: ¹⁷That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17)). What became of the 1004 songs we know not. Had it been to our profit to know, we would have been divinely informed. Our true wisdom is to learn from what God has preserved and chosen in His sovereign goodness to communicate to us.

This book does not figure the relationship existing between Christ and the church, and the affections and exercises of heart resulting therefrom. This Song reveals the longings and yearnings of a heart desiring an established relationship with the object loved, but the contrary is true of the Church. Her relationship with Christ is already settled, although the actual consummation is yet future (Rev. 19:7-9⁷Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. ⁸And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. ⁹And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Revelation 19:7‑9)). Our union to Christ is as good as accomplished, as the Holy Spirit, given to dwell in the believer, is the power of present enjoyment, bringing all the blessedness of the coming day of glory into our hearts, besides imparting the consciousness that “now are we the sons of God.” Hence the feelings and heart exercises of the church as produced by the Spirit of God, result from a present, established, and known relationship.

In this precious book, King Solomon figures the Lord in His future dealings and ways with the godly remnant of Israel in drawing out their affections and desires after Himself. It is the king and the spouse, not the bridegroom and the bride. But while the book has a typical and future bearing upon Israel, we must be careful to maintain its distinctly moral application to ourselves individually. Love and Communion are in the main its themes. It comes short, however, of the love of John 17. If in Ecclesiastes the object is too small for the heart, in this book, the object is too large for the heart; in the former we need an object, in the latter an enlarged heart.

The Speakers

Careful and accurate attention to the various actors and speakers will greatly assist in the intelligent apprehension of the purport and contents of the book. We have marked them off as follows: —

The SPOUSE, Ch. 1:1-7,12-14,16-17; Ch. 2:1,3-17; Ch. 3:1-4; Ch. 4:16; Ch. 5:2-8,10-16; Ch. 6:2-3, and the two last clauses of verse 13; Ch. 7:9-13 beginning “for my beloved”; Ch. 8:1-3,6-7,10-12,14.

The KING, Ch. 1:8-11,15; Ch. 2:2; Ch. 3:5; Ch. 4:1-15; Ch. 5:1; Ch. 6:4-12; Ch. 7:1-9, middle clause; Ch. 8:13.

The COMPANIONS, Ch. 3:6-11; Ch. 5:9; Ch. 6:1, and first two clauses of verse 13; Ch. 8:8-9, and first clause of verse 5.

General Divisions

Chapter 1-2:16 — ”My beloved is mine.” The desire is towards Him and the spouse, realizing that He belongs to her.

Chapter 2:17-6:3 — “I am my beloved’s.” The desire of His heart is toward me, and I have the sweet consciousness that I belong to Him.

Chapters 6:4-8:14 — “I am my beloved’s, and His desire is toward me” (ch. 7:10). That is, I belong to Him, and the unchanging love of His devoted heart is ever set upon me.

In these divisions there is a growing and deepening apprehension of His love, and consequently a ripening experience on the part of the spouse.

Note

Chapter 3:5, “till he please,” should read “till she please.”

We are aware that this book has been questioned, that its inspiration and Divine origin have been denied, that its claim for insertion amongst the sacred writings has been rejected by many. But it has always struck us as a singular thing, that many who reject the book are most unspiritual persons. The mass of saints in all ages have richly enjoyed the reading of this Song; it has quickened their affections and spoken to their hearts of Him who loved them and died for them.

The argument usually advanced by objectors, that the book is full of love-imagery, could have no weight with Easterns. Oriental poetry and language abounds in flowery metaphor and forms of expression as dramatic in character as will be found in the Song. Neither Orientals — past nor present — nor Hebrews — ancient and modern — have ever regarded this book as the expression of voluptuous passion. It has been reserved for the cold and heartless Christianity of the Western world to find fault, where others have revelled to the delight and joy of their souls.

Jonathan Edwards, regarded by many as the “driest and most astute of scholastic theologians,” greatly delighted in this book; so Dr. Chalmers; but need we multiply? The book is of God. It formed part of the sacred Hebrew canon, and was accepted as such by the compiler of the Old Testament writings, the Jewish nation as a whole, and the Septuagint translators, who inserted it in the place where we have it in our English Bibles. Further, the Lord spoke of it as forming part of the collection then known and recognized by the Jews as “The Psalms” (Luke 24:44⁴⁴And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 24:44)).

Here is an expression of honest indignation from the scholarly Spanish-Jew Rabbi, Aben Ezra, against the unbelieving attacks hurled against the Song of Solomon: “Far be it! far be it! that the Song of Songs should treat of carnal affections; but all things in it are figuratively spoken. Yea, unless its excellence had been great, it would have had no place among the sacred writings: nor is there any controversy as to that.”

“The voice of my beloved sounds

Over the rocks and rising grounds —

O’er hills of guilt and seas of grief

He leaps, He flies to my relief.”

Song of Solomon

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Concise Bible Dictionary:

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