On the Interpretations of Song of Songs (Shir Hashirim)
They can't all be correct!
Authored sometime during his forty year reign (1 Kings 11:42; 971-931 BC), King Solomon, son of King David and the wisest man who ever lived (cf. 1 Kings 3:5, 9, 12) is is said to have authored the “Song of Songs” (1:1,5; 3:7,9,11; 8:11,12; sometimes known as “Song of Solomon”), a work of wisdom literature in the Hebrew Scriptures, divinely inspired by יהוה, in the person of the Holy Spirit (1 Corinthians 2:12-13; 2 Timothy 3:16-17; cf. 2 Peter 1:21). King Solomon wrote the work, intended to be sung (cf. 1 Kings 4:32), speaking of his desire for an unknown Shulammite woman (Song of Solomon 6:13). Several theories as to who the woman is have emerged amongst bible commentators, from the Pharaoh’s daughter (1 Kings 3:1) or Abishag (1 Kings 1:1-4,15) to an unknown figure (perhaps Solomon’s first wife; cf. Ecclesiastes 9:9) or the Queen of Sheba (MacArthur, 2006, 923).
“Song of Songs” is not specifically cited by verse in any work from the Greek Scriptures. While Solomon’s wisdom was alluded to by Messiah Yeshua (Matthew 6:29, 12:42; Luke 11:31, 12:27), it may be possible that the high view of love therein is echoed in 1 Corinthians 7:1-5; 13:1-8; Ephesians 5:18-33; Colossians 3:18-19; 1 Peter 3:1-7; more so it’s view of love in general when Song of Solomon 8:6-7 is compared and contrasted with 1 Corinthians 13:1-8 (MacArthur, 2006, 923, 933).
The scriptural inclusion of “Song of Songs” in spite of its unique, even risqué, subject matter has caused bible commentators throughout the centuries to debate its correct interpretation. Several have emerged, some more plausible than others, seeking to unveil its original intent, followed by its understanding by consequent generations. In doing so though, the line between eisegesis and exegesis has been blurred. The main five views are as follows.
The allegorical method. Jewish and Christian theologians (Rabbi Akiba and Origen Adamantius) wrote commentaries that contended the man and woman depicted in the book was not Solomon and an unknown Shulammite woman, but rather an allegorical depiction of יהוה and His beloved; to the Jew, it was יהוה and Israel, to the Christian, Christ Jesus and the Church (Bullock, 2007, 246). This view was not universally held by the greater Jewish and Christian communities at the time and thereafter, appearing to be more eisegetical and exegetical. Allegory, when utilised in Scripture, is often clearly followed up with an interpretation immediately thereafter (cf. Ezekiel 17; the parables of Jesus; Galatians 4). Additionally, an allegorical interpretation of “Song of Songs” erodes the countless geographic and historical references throughout (and symbolism, as a literary structure, is not the same as allegory). This view is the weakest.
The typological method. Typological approaches to Scripture are those which identify a historical event in a former book and connects it to a latter book, which examples the previous historical reality as a present “type”. A well-known example is Yeshua’s referral to the sign of Jonah (Matthew 12:38-41; cf. Jonah 1:15-17; 2:10). Here, a historical event became a “type” of a current event. Returning then to the “Song of Songs”, the typological approach acknowledges that the work was a real historical depiction of desire between King Solomon and an unknown Shulammite woman, which according to Martin Luther “typically represents the union of Christ and the Gentiles” (Bullock, 2007, 250). As such, while the interpretation is different, its outcome is the same as the allegorical and the problems associated with that position in the last paragraph are echoed here.
The mythological method. The most unusual of interpretations, the mythological approaches understands that Song of Solomon is an allegorical depiction of pagan Tammuz cult worship (cf. Ezekiel 8:14) and marriage between god and goddess, masked by Jewish history (Bullock, 2007, 251-252). This view is so absurd, it is blasphemous and it is nothing short of denigrating to Scripture and the unique monotheism of the faith and holiness of the work.
The literal method. As the term denotes, “Song of Songs” is read literally; it is a historical reality, that is, either between King Solomon and an unknown Shulammite woman (least likely) or that of King Solomon, a shepherd girl, and her beloved shepherd (best contended by my former lecturer and the position I hold to). As Bullock notes, the “Scriptures elevate the loved relationship between husband and wife, and we should not disparage a book that presents such ideal love, nor ought we to indict those who choose on sound exegetical grounds to interpret the Song literally and stop short of seeking a deeper meaning” (2007, 253). This view has been the most consistent and dominant throughout church history.
The drama method. This method is the lesser known than the above cited methods and can be difficult to define as in one sense, the method holds to the belief that those involved in the work are historical figures (like the literal method), but it is unclear as to whether the events actually took place but a dramatization of historical events so to focus on the theme of love. In holding to this train of thought, the drama method could be nearing more to pseudepigrapha literature in which historical figures are used in a fictional drama. It contends that the book is to be read and understood much like Greco-Roman dramas of the ancient world. The problem with this method though, is that lack of clarity of what the method holds to and the imposition of a foreign literary style and worldview onto a Jewish mindset and history.
The “Song of Songs”, while controversial and difficult for some readers Christian and Christian alike, was inspired by יהוה and is “profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16). It is imperative that we understand its intended and original meaning and the literal method is the only contention that is consistent and makes textual sense.
Bibliography
Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago, IL. Moody Publishers, 2007.
MacArthur, John F. The MacArthur Study Bible, “Song of Solomon”. Thomas Nelson, TN. 2006.