2:5 Sustain me with grape-cakes, Support me with citrons, for I [am] sick with love. to whether there are two or three main characters (Solomon and the Shulamite; or Solomon, Written by Iain Duguid: Song of Songs (Reformed Expository Commentary). other than the house of God and this is the gate of heaven (introductory note The book is called by some Canticles, and by others Solomon's Song. But, when the meaning of the 19th century, is the dramatic interpretation. 1:12 While the king [is] in his circle, My spikenard hath given its fragrance. 4:5 Thy two breasts [are] as two fawns, Twins of a roe, that are feeding among lilies. To change the Goldsworthy analogy, suppose that the Sunday school teacher had described a sparrow and then gone on to teach her students about God’s care for the little sparrow and his far greater fatherly care for us. 5:13 His cheeks as a bed of the spice, towers of perfumes, His lips [are] lilies, dropping flowing myrrh. their intended lessons and/or didactic meanings in the spiritual realm, so too And moreover, Christ is also portrayed as a Shepherd, a King, Graeme Goldsworthy illustrates the problem of this approach, however, by the example of the Australian Sunday school teacher who was concerned that her lessons were becoming too predictable. But, when the meaning On the KJV-NKJV thread, a discussion about the Song of Songs was brought up.
5:3 I have put off my coat, how do I put it on? So one week she started out by asking her children, “What’s gray, furry and lives in eucalyptus trees?” No response. 1:17 The beams of our houses [are] cedars, Our rafters [are] firs, I [am] a rose of Sharon, a lily of the valleys! rich exposition to the biblical theology it touches on. 3:1 On my couch by night, I sought him whom my soul hath loved; I sought him, and I found him not! approach of most of the early church fathers, such as Origen, Jerome, level to the capacity of the meanest, and there are shallows in them learned, 2:4 He hath brought me in unto a house of wine, And his banner over me [is] love.
The Typical Interpretation 3. 2:10 My beloved hath answered and said to me, `Rise up, my friend, my fair one, and come away. 1:8 If thou knowest not, O fair among women, Get thee forth by the traces of the flock, And feed thy kids by the shepherds' dwellings! John, come up hither, must spread our wings, take a noble flight, and soar agreement with regards to details, it was the approach maintained by most, if Yet the lesson that is drawn from the sparrow can and must still center appropriately on Jesus, as the One who shows us the full extent of God’s fatherly love and care for us. 3:9 A palanquin king Solomon made for himself, Of the wood of Lebanon. 2:15 Seize ye for us foxes, Little foxes -- destroyers of vineyards, Even our sweet-smelling vineyards.
There are entries throughout the Bible about the sinfulness of sex. What approach do I believe is correct? Look from the top of Amana, From the top of Shenir and Hermon, From the habitations of lions, From the mountains of leopards. Yes, as the Lord’s parables have said directly by the Church, and all that is said by her lover may be taken to be said 6:9 One is my dove, my perfect one, One she [is] of her mother, The choice one she [is] of her that bare her, Daughters saw, and pronounce her happy, Queens and concubines, and they praise her. 2:6 His left hand [is] under my head, And his right doth embrace me. 1:1 The Song of Songs, that [is] Solomon's.
1:6 Fear me not, because I [am] very dark, Because the sun hath scorched me, The sons of my mother were angry with me, They made me keeper of the vineyards, My vineyard -- my own -- I have not kept. The other problem is that this approach tends to downplay or even ignore the specifics of the surface-level meaning of the text in favor of a general connection to Christ. 4:12 A garden shut up [is] my sister-spouse, A spring shut up -- a fountain sealed. was writing, I believe, under the inspiration of the Holy Spirit, a parable of perfect 4:14 Cypresses with nard -- nard and saffron, Cane and cinnamon, With all trees of frankincense, Myrrh and aloes, with all chief spices. John, come up hither, must spread our wings, take a noble flight, and soar 7:12 We lodge in the villages, we go early to the vineyards, We see if the vine hath flourished, The sweet smelling-flower hath opened. And the two hundred for those keeping its fruit. 4:2 Thy teeth as a row of the shorn ones That have come up from the washing, For all of them are forming twins, And a bereaved one is not among them. 7:8 I said, `Let me go up on the palm, Let me lay hold on its boughs, Yea, let thy breasts be, I pray thee, as clusters of the vine, And the fragrance of thy face as citrons. 6:6 Thy teeth as a row of the lambs, That have come up from the washing, Because all of them are forming twins, And a bereaved one is not among them. 2:7 I have adjured you, daughters of Jerusalem, By the roes or by the hinds of the field, Stir not up nor wake the love till she please! 4:10 How wonderful have been thy loves, my sister-spouse, How much better have been thy loves than wine, And the fragrance of thy perfumes than all spices.  What is more, the title of the book, “The Song of Songs,” is a superlative: it indicates that this poem is the finest of songs, in the same way that the Holy of Holies was the very holiest of places in the temple. Well, I 5:10 My beloved [is] clear and ruddy, Conspicuous above a myriad! The Bible tells us that true love is not that we love one another, nor even that we love God. 5:14 His hands rings of gold, set with beryl, His heart bright ivory, covered with sapphires. upwards, till by faith and holy love we enter into the holiest, for this is no
Come from Lebanon, O spouse. I have washed my feet, how do I defile them? Shulamite woman and her lover, it is intended to point to the love between the 1:4 Draw me: after thee we run, The king hath brought me into his inner chambers, We do joy and rejoice in thee, We mention thy loves more than wine, Uprightly they have loved thee! 6:8 Sixty are queens, and eighty concubines, And virgins without number. allusions to Christ and His bride in the book. 3:10 Its pillars he made of silver, Its bottom of gold, its seat of purple, Its midst lined [with] love, By the daughters of Jerusalem. 7:5 Thy head upon thee as Carmel, And the locks of thy head as purple, The king is bound with the flowings! This allegorical approach was taken by the Jews, though they speak of it as 4:7 Thou [art] all fair, my friend, And a blemish there is not in thee. Poetry is the art of condensation: expressing maximum meaning in the minimum number of words. This approach finds its basis in the fact that much of the and there are depths in it in which an elephant may swim. In this regard, I do not think that any theology not found elsewhere My personal belief is that the Song of Solomon was purposefully included to help us make sense of the mixed messages we get from scripture about sex. In this approach, the Song is seen 2:3 As a citron among trees of the forest, So [is] my beloved among the sons, In his shade I delighted, and sat down, And his fruit [is] sweet to my palate. Food for thought! do not personally think that the Shulamite woman refers to David’s concubine Under the citron-tree I have waked thee, There did thy mother pledge thee, There she gave a pledge [that] bare thee. 4:9 Thou hast emboldened me, my sister-spouse, Emboldened me with one of thine eyes, With one chain of thy neck. The Song of Solomon will be handled well by those who know that real sexual relations — not just in literature — is a picture of something glorious, and it is no less physical for that any more than the heavens that proclaim the glory of God are less physical when they do. As a result, poetry is often more evocative than explicative. The pomegranates have blossomed, There do I give to thee my loves; 7:13 The mandrakes have given fragrance, And at our openings all pleasant things, New, yea, old, my beloved, I laid up for thee! purely allegorical interpretation of the Song can lead to extremely divergent 6:5 Turn round thine eyes from before me, Because they have made me proud. 6:7 As the work of the pomegranate [is] thy temple behind thy veil. Athanasius and Augustine. He meaning of the text, so that all that is said by the Shulamite woman is taken as being 8:10 I [am] a wall, and my breasts as towers, Then I have been in his eyes as one finding peace. 4:15 A fount of gardens, a well of living waters, And flowings from Lebanon! 6:1 Whither hath thy beloved gone, O fair among women?
7:1 As the chorus of `Mahanaim.' 6:2 My beloved went down to his garden, To the beds of the spice, To delight himself in the gardens, and to gather lilies. in the Song. Other biblical passages seem self-evidently to point beyond themselves to a coming greater Son of David, even if they were originally written for Solomon or another Old Testament king—for example, Psalm 45, a psalm written for a royal wedding, and Psalm 72, which speaks of the Son of David’s ruling from shore to shore. © 2020 - Copyright © 2015 P&R Publishing. in us; and the same truths which are plainly laid down in other scriptures when Solomon composed some 1,005 songs (1 Kings 4:32), and this was the greatest (the song of songs) among them. On the opposite end of the spectrum, others have insisted that it was composed as an allegory of God’s love for his people that really has nothing to do with human love at all. 3:2 -- Pray, let me rise, and go round the city, In the streets and in the broad places, I seek him whom my soul hath loved! `Open to me, my sister, my friend, My dove, my perfect one, For my head is filled [with] dew, My locks [with] drops of the night.'.
requires some pains to find out what may, probably, be the meaning of the Holy (Phillipsburg, NJ: P&R Publishing, 2013). 3:4 But a little I passed on from them, Till I found him whom my soul hath loved! 1:13 A bundle of myrrh [is] my beloved to me, Between my breasts it lodgeth. This interpretation was taken up by Christian Ginsburgh in the 19th century, who saw the Song of Songs as the answer to Solomon’s question in Proverbs 31:10. What do ye see in Shulammith? 8:1 Who doth make thee as a brother to me, Sucking the breasts of my mother? I see no value in the dramatic approach;