expr:class='"loading" + data:blog.mobileClass'>

Saturday, November 16, 2024

The Writings of King Solomon, Senior - I, Lesson - 19

SENIOR

AGE GROUP: 14 - 15 YEARS

STANDARD (GRADE): IX & X

Permission is granted only for free distribution among Sunday School children.

No part of this document can be modified, sold or used for any commercial purpose.

LESSON – 19

THE WRITINGS OF KING SOLOMON

Click this link to get the other Senior Sunday School Lessons

King Solomon – The wisest king on earth

Solomon was the third and final king of the unified nation of Israel. King Solomon was one of the greatest kings of Israel. During his rule, Israel was a powerful and rich nation. Solomon is also described as a man to whom God gave wisdom and understanding beyond measure and largeness of heart like the sand on the seashore. All the kings of earth sought the presence of Solomon to hear his wisdom, which God had put in his heart" (2 Chronicles 9:23). Solomon was granted great wealth and given the privilege of building the holy Temple at Jerusalem. Among the members of King Solomon’s royal administration were scribes and a recorder who recorded his astounding wisdom and marvellous achievements.

The writings of King Solomon

King Solomon also was a skilled and prolific writer. In the Holy Bible it is recorded that he wrote 1,005 songs and 3,000 proverbs. Only a few hundred of Solomon's proverbs are recorded in the Book of Proverbs in the Holy Bible. Only one of his songs (known as the Song of Songs) is preserved in the Bible. It is also mentioned that he described plant life, from the cedar of Lebanon to the hyssop that grows out of walls. He also taught about animals and birds, reptiles and fish (I Kings 4:32,33).

King Solomon’s writings in the Holy Bible

There are three books in the Holy Bible written by King Solomon. His contributions are a part of the Wisdom Books in the Christian Old Testament and Ketuvim in the Hebrew Bible. Ketuvim means "Writings."

Ø  Book of Proverbs (called as Mishlei in Hebrew), a collection of short sayings to impart wisdom.

Ø  Ecclesiastes (Qoheleth in Hebrew), a book of contemplation and self-reflection.

Ø  Song of Songs (Shir ha-Shirim in Hebrew), is a love poetry.

THE BOOK OF PROVERBS

The title given to the Book of Proverbs in the Hebrew Bible is “Mishle Shelomoh”, which is translated "Proverbs of Solomon." A proverb is a short saying that imparts moral or religious wisdom. The Book of Proverbs provides wholistic guidance for the physical, intellectual and spiritual wellbeing and transformation of an individual. The proverbs of Solomon are derived from human experiences and observation of nature through divine wisdom and revelation gifted to him by God. Some consider wisdom traits to be innate or that people are born wise or unwise. But according to the Biblical notion, wisdom has to be actively sought after and is a desirable quality to be acquired. Proverbs frequently instructs the learners to “get” or “buy” wisdom (4:5 and 23:23). The Book of Proverbs contain thirty-one chapters, each comprising of twenty to thirty-five wise sayings.

Main Author & Other Authors

King Solomon is the main author of the Book of Proverbs (1:1, 10:1, and 25:1). The Book of Proverbs also contains the wise sayings of other authors like Agur and King Lemuel. The last two chapters of the Book of Proverbs were authored by Agur and King Lemuel, respectively. The chapters from 25 – 29 were collated and written by the scribes at the court of King Hezekiah (Proverbs 25:1). Even though most of the proverbs were authored by King Solomon during his reign around 900 BC, it is generally considered that the written teachings in their current form were collected during the religious reform of Hezekiah, King of Judah in the late 8th and early 7th centuries BC.

Pictorial representation of ancient scribes

Purpose of Writing: The first few verses describe the purpose of writing these proverbs. According to verses 1 – 7 in the first chapter, the main aim of writing these Proverbs is to help the learners gain wisdom and understanding. The instructions in the Proverbs would also lead them to understand the words of the wise and their insights. Insight is the capacity to have accurate and deep understanding about an individual or situation. Proverbs also provide instruction in prudent behaviour, helping individuals in choosing and doing what is right, just and fair. Prudence is the ability to make careful and wise decisions in our everyday life that helps to avoid unnecessary risks, danger or painful consequences. The messages ingrained in Proverbs not only counsel the young people and guide the simple-minded, they also increase the learning of the wise and give guidance to the one with understanding.

Structure

The Book of Proverbs is divided into several sections, each with its own unique characteristics and themes.

Ø  Introduction (Chapters 1–9): The first nine chapters are a series of discourses that emphasize the value of wisdom and the importance of seeking it. Discourse is a lengthy talk about a subject. These chapters often personify wisdom as a woman calling out to the simple and the foolish, urging them to accept and obey her teachings. These chapters are a series of discourses on the value of wisdom and the dangers of folly.

Ø  Proverbs of Solomon (Chapters 10–22:16): This section consists of individual proverbs or short sayings that provide practical advice on various aspects of life. The sayings are often presented in a parallel structure, contrasting the wise with the foolish, the righteous with the wicked etc.

Ø  Sayings of the Wise (Chapters 22:17–24:22): This section includes further sayings and instructions from a group of respected men known as "the wise." The “wise” could be the counselors who served an important function as advisors to the kings (1 Kgs. 12:6; 1 Kgs. 4:31). These proverbs continue the themes of wisdom, righteousness, and proper conduct.

Ø  Further Sayings of the Wise (Chapter 24:23–34): Additional wise sayings are provided in this brief section, emphasizing justice, fairness, and diligence.

Ø  Proverbs of Solomon Collected by Hezekiah’s Men (Chapters 25–29): This section contains the second collection of Solomon's proverbs. These proverbs address themes of leadership, self-control, and social relationships. It is mentioned that this second collection was compiled by the scribes who served in the court of king Hezekiah (25:1).

Ø  Sayings of Agur (Chapter 30): The words of Agur son of Jakeh provide a humble reflection on human limitations and the greatness of God, along with a series of numerical proverbs. They are termed numerical proverbs because they use numbers. There are five numerical sayings in this section, all list “four” items, using a “three plus one” pattern.

Ø  Sayings of King Lemuel (Chapter 31): This section includes the advice King Lemuel received from his mother, focusing on righteous leadership and warnings against indulgence and injustice. The second part contains an acrostic poem in Hebrew about a Virtuous Woman (Verses 10–31). In an acrostic poem each verse begins with the subsequent letter of the alphabet. The poem praises the virtues of a noble wife, highlighting her industriousness, wisdom, and fear of the Lord.

Themes

The main theme of the Book of Proverbs is undeniably “wisdom”. Wisdom and folly are compared and contrasted throughout Proverbs. Example: Proverbs 10:1: "A wise son brings joy to his father, but a foolish son grief to his mother." Wisdom is depicted as a path that leads to life, prosperity, and honor, while folly or foolishness leads to destruction, poverty, and shame. According to the Holy Bible, wisdom is not mere accumulation of knowledge. The Bible says knowledge puffs up (I Corinthians 8:1) and makes one arrogant. There are two types of knowledge i.e. knowledge of the world and knowledge of the holy one. The knowledge of the world puffs up, but the knowledge of the Holy One gives understanding (Proverbs 9:10).

It is generally said that we live in a world that is drowning in information and starving for true knowledge. There is information overload compared to the olden days, due to easy availability of information through various sources of social media. Hence wisdom and understanding are very much needed to counter and balance this information overload. 

Wisdom is supernatural and is received from above through God’s word. The Bible repeatedly reminds us that a man develops true wisdom when he fears the Lord and obeys His commandments. James 3:17 describes the characteristics of this heavenly wisdom. The wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.

The importance of the fear of the Lord is another recurrent theme in this book. Fear of the Lord doesn’t mean being scared or afraid of God. It means having reverence, awe, and a deep respect for God's holiness and sovereignty and submitting to His will. The need for self-control and control of our thoughts, words, actions and emotions and the reward for self-control are also stressed in the Book of Proverbs.

The book also addresses the importance of relationships, particularly within the family and community. It offers advice on parenting, friendship, and marriage, emphasizing qualities such as loyalty, kindness, and integrity. For example, Proverbs 17:17 says, "A friend loves at all times, and a brother is born for adversity," highlighting the value of supportive relationships. Wise snippets related to business, wealth, charity, battle and administration of a nation can also be found in the Book of Proverbs. There is an entire chapter in Proverbs that describes the characteristics of a virtuous woman.

Foreshadowing of Christ in Proverbs: 

The need for wisdom and its attainment in our lives finds its fulfillment in Christ, who is the embodiment of God’s wisdom. According to Colossians 2:3, In Christ are hidden all the treasures of wisdom and knowledge. Jesus Christ often spoke in parables and proverbs, using concise and memorable sayings to convey deeper truths. In this sense, the wisdom of Proverbs can be seen as a precursor to the teachings of Christ, preparing the way for the fuller revelation of God's wisdom in the person of Jesus. Furthermore, the principles found in Proverbs are echoed throughout the New Testament.

Proverbs - Summary

While Proverbs is often associated with the wisdom of the elderly, its teachings are relevant for people of all ages. The book addresses the young and the old, the simple and the wise, offering guidance that is applicable at every stage of life. The call to heed wisdom is directed to all who seek to live a life that honors God and benefits others. Moreover, the wisdom of Proverbs is not limited to a specific cultural or historical context. Its principles are universal, transcending time and place. The emphasis on integrity, humility, diligence, and the fear of the Lord resonates with people from all walks of life, regardless of their background or circumstances.


ECCLESIASTES

Ecclesiastes is another book written by King Solomon. The English title, Ecclesiastes, comes from the Greek name of the Book “ekklesiastes.” The word “ekklesia,” means “assembly” or “congregation.” The Hebrew title for the book is “Qoheleth,” which means “one who calls or gathers” the people. It refers to the speaker or the one who addresses an assembly or gathering. Hence we can see that the author is referred to as “the preacher” throughout the book (1:12127:2712:8–10). Ecclesiastes is a part of “Megilloth or five scrolls” * (Refer to notes for teachers at the end of the lesson) in the Hebrew Bible. Jewish rabbis read these books in the synagogue on 5 special occasions during the year. The Book of Ecclesiastes was read during the Pentecost also called as Shavuot in Hebrew.

Author and Date

The author of the Book of Ecclesiastes is not explicitly stated. Nevertheless, traditional Jewish and Christian scholars ascribe authorship to King Solomon because of the following reasons

(i)        The book describes the Preacher as the “son of David, king in Jerusalem” (Eccles 1:1)

(ii)      As someone who was surpassingly wise (1:16)

(iii)    Someone who had a very prosperous reign ( Ecc 2:1–9; 1 Kings 3–4).

(iv)     Someone who had great possessions, more than any who had been before him in Jerusalem” ( 2:7).

(v)       Someone who undertook many building projects (2:4, 5)

(vi)     Someone who “taught the people knowledge” and wrote “many proverbs” (12:9)

It is generally opined that King Solomon wrote Ecclesiastes in his latter years from his life experiences. So it would be no later than ca. 931 B.C.

Purpose of Writing

Ecclesiastes is a reflective and philosophical work that grapples with the existential questions of life. The narrator of Ecclesiastes called himself a “Teacher”. He sought to answer the question: “What should man do during his time on earth or while he is under the sun? In a mixture of prose and verse, the Teacher compiled his studies, hypotheses, and proverbs regarding the purpose of life. He had the opportunity and means to test the various ways men seek happiness. He had great riches, and therefore could buy anything he wanted to buy. He also had great power, and therefore could do anything he wanted to. Besides this, he was the wisest man in all the earth. He knew how to test things to see which was best. For the most part, Ecclesiastes seems like the painful autobiography of Solomon who misspent God’s special gifts on his own personal pleasure rather than God’s glory. He wrote to warn subsequent generations not to make the same tragic error.

Structure

The Book of Ecclesiastes has a three-part structure

(i)        Introduction (1:1-11) – This is in a third person narrative. These verses form a third-person prologue introducing “the words of Qoheleth.” The narrator begins by summarizing Qoheleth’s observation of the world and reflections on life through one of the most famous phrases in the book – “Vanity of vanities. Vanity of vanities. All is vanity.”

(ii)      Qoheleth or the Teacher’s speech (1:12 – 12:7) – This is in a autobiographical format and is the major portion of the book. The teacher’s speech could be further divided into

Ø  First person introduction (1:12)

Ø  First person narration (1:13 – 6:9)

Ø  First person instruction (6:10 – 12:7)

(iii)    Conclusion (12:8-14) – This is also a third person narrative. The epilogue begins with the book’s motto – “Vanity of vanities … all is vanity.” Then the narrator comments on Qoheleth and his speech and as a conclusion summarizes what should be learned from Qoheleth’s speech and why.

Themes

Ecclesiastes provokes readers to realize the ephemeral nature of life. It is an invitation to adjust life’s focus and find everlasting meaning for one’s life through acknowledging the Creator’s sovereignty and having a right relationship with Him (Ecclesiastes 2:26; 3:11; 5:2; 8:17, 12:1,13,14). Many people try to do extraordinary feats and seek to make a lasting impact on the course of world history. But all these human strivings are futile unless they are directed by God for His eternal purpose. What makes life weary and meaningless, according to Ecclesiastes, is the attempt to get more out of life—out of knowledge, pleasure, projects, wealth, entertainment—than life itself can provide and God ever intended it to give! All earthly goals and ambitions when pursued as ends in themselves without any higher purpose produce only emptiness. These things do not provide any fulfillment and leads to weariness. King Solomon’s introspection and extrospection brought him to the realization of the temporary nature of life exclaimed through the famous refrain “All is vanity.” This phrase is repeated in slightly different forms 37 times throughout the entire book.

King Solomon was wealthy, had power, acquired more wealth and power, bought property, undertook magnificent building projects, gratified his pleasures, and immersed himself in artistic entertainment. However, none of these experiences satisfied him or gave any meaning to his life. After Solomon tried all of these things, he realized what the true purpose of man’s life on earth was, which he inscribed in the last few verses of the Book: “Here is the conclusion of the matter: Fear God and keep His commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil” (Ecclesiastes 12:13,14).

The following phrases recur at varying frequencies in Ecclesiastes:

1. “All is vanity” or “This is vanity” (1:2, 14; 2:1, 11, 15, 17, 19, 21, 23, 26; 3:19; 4:4, 7, 8, 16; 5:7, 10; 6:2, 4, 9, 11, 12; 7:6, 15; 8:10, 14; 9:9; 11:8, 10; 12:8)

2. “Under the sun” (1:3, 9, 14; 2:11, 17, 18, 19, 20, 22; 3:16; 4:1, 3, 7, 15; 5:13, 18; 6:1, 12; 8:9, 15, 17; 9:3, 6, 9, 11, 13; 10:5)

3. “Striving after wind” (1:14, 17; 2:11, 17, 26: 4:4, 6, 16; 6:9)

4. “I perceived” or “I know” (1:17; 2:14; 3:12, 22)

5. “I said in my heart” (1:16, 2:1, 15; 3:17, 18; 9:1)

6. “I gave my heart to consider” & variations (1:13, 17; 2:3; 7:25; 8:9. 16; 9:1)

7. “There is nothing better for a man than that he should eat and drink and make his soul enjoy good in his labor” (2:24; 3:12-13, 22; 5:18-19, 8:15; 9:7-9)

8. Some variation of “fear God” (3:14; 5:7; 7:18; 8:12, 13; 12:13)

Why is Ecclesiastes included in the Holy Bible?

There are some who think that Ecclesiastes should not be part of the Holy Bible because of the doubts, pessimism and the conflicting ideas about life that are expressed in certain verses. But on the contrary, Ecclesiastes is a very important book of the Holy Bible. The deep ponderings and the searching questions King Solomon recorded in the Book of Ecclesiastes is not unique to him alone. These are the questions life itself puts across through many experiences. There are many who struggle to grasp the meaning of life. King Solomon, through the wisdom given to him by God, did a thorough study of his life experiences and carefully recorded the philosophical problems that we face here on earth. He recounted what he had seen and experienced as he sought out "wisdom" and "the scheme of things" as they were "under the sun" (Eccl. 7:25). These verses have to be understood in the context of the entire book, otherwise some of the passages may sound contradictory and out of place for inclusion in an inspired book of the Bible.

As King Solomon followed worldly pursuits - worldly pleasures, worldly projects and worldly accomplishments, he ended up with an empty feeling, complaining that "everything is meaningless!" Yet, the outcome of his realization of the vanity of worldly pursuit was his comprehension of the sovereignty of the eternal God over His creation. This is clearly evident in the last two chapters of Ecclesiastes. The Creator has not left us with meaninglessness. He has answered all of life’s questions through His Word, the Holy Bible, so that we may discover the true scheme, place and purpose of all things in the present life and also to realise the existence and significance of eternal life. He also intervened at the appointed time, by sending the son of God, Jesus Christ to earth so that whoever follows Him will not walk in darkness but will have the light of life.

The Broad and Narrow Way, Painting by Charlotte Reihlen (around 1850)

The Foreshadowing of Jesus

According to the Qoheleth, “The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd” (12:11). Goads were ancient cattle prods; pricks on sticks used to make an animal move from a place where they are content to a place desired by the shepherd, perhaps a pasture with better grazing or a place of better protection. It is a metaphor of guidance. The words of wise men are like goads in that they prod us to travel in the right path.

Oxgoad

As Prophet Isaiah said when he foresaw the sacrificial death of Jesus Christ on the cross “All of us like sheep have gone astray.” Just like sheep, we too are prone to wander, prone to wander from the paths of life to paths of vanity. That’s why our chief shepherd has given us His word. The Word of God has the same spiritual function for believers like a cattle prod, to keep us in the way, and to lead and move us along the way we should go. Jesus, the Messiah is the giver of the words of life and wisdom (John 6:68). He is the one shepherd and the good shepherd who leads us in the paths of truth and in the paths of righteousness (John 10).

Ecclesiastes - Summary

The book chronicles King Solomon’s experiences, perceptions and conclusions about man’s lifework. Lifework is the principal work or main task of a person’s lifetime. The summary of the lesson learnt by Solomon is, “No matter how wise or rich or successful one may be, one cannot find meaning in life apart from God.” God does everything according to His will (Ephesians 1:11). God has not revealed all the details of His plan or will (3:11). All beings and all of creation stand subject to Him. These are some of the lessons “the Qoheleth or the Teacher” learnt through his life experiences.

The teacher also learnt about the simplicity of life. He undertook many complex projects, created marvellous architecture and tried to be extraordinary. However, the unsurety and vanity of life caught him and he realized it was a futile attempt to gain meaning on one’s own terms excluding God and His purposes. This led Solomon to the conclusion that to have a life well spent, one must fear God and obey His commandments and prepare for the divine judgment appointed for all man. 

THE SONG OF SONGS / THE SONG OF SOLOMON

The “Song of Solomon” in the English Bible takes its title from the first verse of the book, “The Song of songs, which is Solomon’s” (Song of Solomon 1:1). The original Hebrew version of the book took its title from the book’s first two words, “Shir ha-Shirim”, which means “the Song of songs.” The grammatical notion of the song’s title in Hebrew “Song of songs” is superlative, meaning “the greatest of all songs,” similar to other Biblical phrases such as King of kings, Lord of lords. Holy of holies etc. The Song of songs is one of the wisdom books. The Song of songs is the first of the five Megilloth*—the Festival Scrolls—and is associated with the celebration of Passover in Jewish tradition. 

The reasons for the Song of songs being read at Passover, which celebrates the Exodus from Egypt, are not entirely clear. It could be due to the allegorical interpretation that this book is about God’s love for Israel, which is well evidenced by the events of the Exodus and especially the Covenant at Mount Sinai. The Song is unique from other biblical texts because it contains no explicit reference to God.

Author

Jews and Christians have taken the first verse of the Book of  Song of Solomon (“The Song of Songs, which is Solomon’s” 1:1) to mean that King Solomon, son of King David, wrote the Song of Solomon. It is recorded in the Holy Bible that he authored 1005 songs (1 Kings 4:32). King Solomon’s name also occurs throughout the book (1:5; 3:7, 9, 11; 8:11–12). The other reasons for considering King Solomon as the author is due to the  

Ø  Description of his royal facilities (3:6–11)

Ø  Mention of his numerous wives and concubines (6:8).

Ø  Mentioning of places such as Lebanon and Egypt from both the north and the south of the country which were in good relations during King Solomon’s reign.

Ø  The town of Tirzah is praised for its beauty (Song 6:4). Tirzah, later became a part of the northern kingdom i.e the Kingdom of Israel which revolted against King Solomon’s son. The mentioning of Tirzah in this book, makes it likely that the book was written before Israel was divided into the northern and southern kingdoms, which took place just after Solomon’s death (931 B.C.).

There are also many critics, especially in the last two centuries who have disputed Solomon’s authorship of the book. According to them, the first verse of the Song of songs is grammatically ambiguous, hence, we cannot be sure that Solomon wrote the Song of songs. When we read the poems, we find that the main character in the poem is a young woman, called “the Shulammite.” And there is a male character in the poem, but it is not Solomon. He is mentioned in the poems, but never as a speaker. When King Solomon is mentioned (1:5; 3:7, 9, 11; 8:11–12), it is generally as a distant or idealized figure. The “of Solomon” in verse 1:1 more likely means “in the wisdom tradition of Solomon.” Solomon was known for his wisdom and poetry as well as his love of learning about every part of life. He was renowned as the father of wisdom literature in Israel, and hence may be attributed to a collection of poems that explore the human experience of love. It is also possible that it was written in his honor or it was written under his oversight.

Scholars who accept Solomon’s authorship agree that the song was written early in his reign (sometime between 971 and 931 BC.) because the book mentions him and describes his glorious reign as a known fact and also because of the youthful exuberance of the poetry.  

Structure

The Song of songs is written as a dramatic narrative or a series of exchanges between various individuals. If it is interpreted in a literal sense, it includes

Ø  A Shulammite young woman, a shepherdess who is not named (1:6)

Ø  A young man, supposedly Solomon

Ø  the daughters of Jerusalem

Ø  the brothers of the Shulammite. (8:8)

Outline based on Literal Interpretation

      i.          Title (1:1)

    ii.          The First Meeting (1:2 - 2:7)

  iii.          The Second Meeting (2:8 - 3:5)

   iv.          The Third Meeting (3:6 - 5:1)

     v.          The Fourth Meeting (5:2 - 6:3)

   vi.          The Fifth Meeting (6:4 - 8:4)

 vii.          The Literary Climax (8:5-7)

viii.          The Conclusion (8:8-14)

Theme

The Song of songs celebrates love. It contains poetic and passionate exchanges between a young man and woman.

Difficulties in Interpreting Song of Songs

No other book in the Biblical canon has had such complicated and greater diversity of interpretative strategies than Song of songs. Expressing the passionate feelings and subtilities of love in an explicit language, amicable to all is not easy, hence figurative language is often used. Figurative expressions in another language and from an ancient culture may not correspond exactly to our own cultural and linguistic context, which has added to the difficulty in interpretation. The book is full of extravagant comparisons—for example, the woman is compared to a horse in Pharaoh’s court (1:9), and her hair to a flock of goats (4:1). The comparisons are figurative not literal. We may not hear anyone complimenting a woman in the modern times by saying, “Your hair is like a flock of goats,” (Song 4:1) or “Your cheeks are like halves of a pomegranate” (Song 4:3). It may be difficult to appreciate words used in ancient times in a particular part of the world to describe beauty such as flock of goats, halves of pomegranates and the smell of Lebanon as they may not correspond to our modern language context and usage. We have to understand that language is just a vehicle for communication and it evolves and changes over time.

Interpreting Song of songs has been a challenge and interpreters have used both literal and non-literal approach to decipher the book. Understanding the cultural standards, language style and usage of the particular time period is essential for interpreting these poems.

Interpreting Literary Images

There are mainly four different approaches in which Song of songs is viewed and studied.

1.    Anthology interpretation: This interpretation views the Song of songs as an anthology or collection of love poems, similar to those found in many other cultures, arranged around a common theme of intimate love between a man and a woman. These poems portray various stages and aspects of love. This understanding is advocated by many modern interpreters. According to this interpretation the Song of songs does not have any narrative plot or story around it.

2.   The Solomon-Shulammite interpretation: This is another interpretation which views the Song of Solomon as a love poem with two main characters, King Solomon and the unnamed Shulammite woman. Some consider the Shulammite woman to be king Solomon’s first wife whom he married before Pharoah’s daughter.

3.   The Shepherd Hypothesis: In the nineteenth century the “Shepherd Hypothesis” became popular. According to this, the Shulammite was a young shepherdess who was in love with a shepherd boy. King Solomon tried to win the woman’s consent to become part of his harem. The woman resisted all his flattery and returned home to marry the shepherd. Some of the recent interpreters have advocated this interpretation. The weakness of the Shepherd Hypothesis is that it seems unlikely that Solomon the king would be treated as an interloper in a work that is dedicated to Solomon himself. The song also suggests that Solomon is included in the poem not as an intruder but as a somewhat distant figure, whom the woman brings into her dreams as her idealization of the young man she loves.

4.   Allegorical interpretation: Allegory is a symbolic fictional narrative, story or poem which could be interpreted to reveal a secret meaning or hidden idea. Allegorical interpretation in a Christian context understands that the Holy Bible has various layers or levels of meaning and this interpretation tries to bring out the spiritual ideas, messages and applications conveyed through a particular text. The Song of songs as an allegory, is understood as an extended picture of a divine pursuit, the love between God and his chosen people, the Israelites, and then between Christ and His bride (either the Church or the individual soul). This approach was commonly used for the exposition of the book until the nineteenth century. This approach is criticized by some scholars who argue that the valuable lessons that could be learnt from Song of songs as a wisdom book that celebrates the pure and passionate love between a man and a woman would be lost if it is considered only as an allegory.

Christian Allegorical View:

Christian commentators applied allegorical method to interpret the Song of songs, viewing the bridegroom as Jesus Christ and the bride as His church. This has been the dominant Christian view for most of Church history. Exactly when this view was first expounded or accepted by Christians is not known.

If we consider the Jewish history, this song was always regarded in a spiritual sense by the Jewish people and the ancient Jewish expositors. God betrothed the people of Israel to himself; He entered into covenant with them, and it was a marriage-covenant. In the Old Testament, God sometimes spoke of Himself as the husband of the Israelite people (Isa. 54:5, Jeremiah 2:2; 31:31; Hosea 2:16, 19), and rejoiced in it as His bride (Isa. 62:4-5). He displayed His love through many exclusive acts for them, and required of them to love Him with all their heart and soul. Idolatry, which is the worship or adoration of any other god or object was often spoken of as spiritual adultery. Though he might seem sometimes distant and hidden, He encouraged them to continue faithful to him and to wait for His further manifestation in the promised Messiah.

It was quite easy for the Christian church too to take the Song of Songs in a spiritual sense, because the revelation and experience of divine love is richer and more abundant under the gospel of grace than under the law. In the New Testament, Christ is represented as the bridegroom of His church (Matt. 25:1; Rom. 7:4; 2 Cor. 11:2; Eph. 5:32), and the church as the bride, the Lamb's wife, (Rev. 19:7; 21:2, 9). The Song of songs displays the King’s desire for his Bride, the one in whom he delights.

Even though it seems like an ordinary poem at the basic outset, the song conveys wisdom beyond individual human relationships. The song is considered allusive – which means it draws out ideas and imagery from all over the Scriptures without mentioning explicitly. The following are some of the imageries used in Song of Songs

Land Imagery

Throughout the Song of songs, we can find the beauty of the bride expressed in geographic or agricultural terms. The song refers to 15 beautiful, scenic and prosperous ancient geographic locations all through the region from Lebanon to Egypt. They are (1) Kedar 1:5 (2) Egypt 1:9 (3) En Gedi 1:14 (4) Sharon 2:1 (5) Jerusalem 2:7 (6) Lebanon 3:9 (7) Mt Gilead 4:1 (8) Amana 4:8 (9) Shenir 4:8 (10) Hermon 4:8 (11) Tirzah 6:4 (12) Heshbon 7:4 (13) Damascus 7:4 (14) Mt Carmel 7:5 (15) Baal Hamon 8:1. They are used as imageries to portray the beauty and the perfection of the bride. The bride is described as being as beautiful as Tirzah and lovely as Jerusalem (6:4). Her eyes are pools in Heshbon, her nose like the tower of Lebanon (7:4-5). This is the love of the King for His chosen nation and His people. According to this exposition, the beauty and majesty of the Israelite tribes encamped around the Tabernacle setup by Moses in the desert (Num 2) is described through the Song. (Compare to Balaam’s revelation about Israel - Numbers 24: 4-7). In the New Testament too, the redeemed surround the King as the charming and beautiful bridal City, the New Jerusalem (Rev 21).

Pictorial representation of the Israelite encampment

Edenic Imagery

The Song is full of the imagery of Eden. The relationship between the young man and the woman is described with nature imagery. The young man and woman could be compared to Adam and Eve, in their unfallen and innocent state before shame, guilt etc. caught hold of them. Four times the young man calls her “my sister, my bride” which is similar to Adam’s statement of Eve, “This at last is bone of my bones and flesh of my flesh (Gen 2:23-25).”  It is a statement of kinship. The word “garden” is used eight times (4:12, 15, 16, 5:1; 6:2; 8:13), and the poem frequently refers to trees, fruits, flowers, springs. The Song of songs not only reminds us of the paradise that was lost to sin, but conveys a longing to get back to the garden - to escape the wretched consequences the fall of man brought and enter into a blissful state and regain the paradise that was lost. It indicates that there is an Edenic paradise or millennial state buried in our hearts where there is cohesion between nature and men, natural and spiritual which we long to recover.

Temple Imagery

Eden garden was Adam’s original sanctuary, the place where he met and fellowshipped with God. The imagery of the garden in the Song shifts over into imagery of the Tabernacle or the sanctuary. King Solomon built the Temple of God and adorned it with ornate botanical images – Pomegranates, palm trees, lilies etc. The same imageries are strewn all over the Song of songs. The house where the young man and woman meet are made from Temple materials – cedar and cypress (1:17).

Both the Bride and the Beloved are described in terms of Temple imagery. She is pictured as a lily, with cheeks like halves of pomegranates, like the lily-topped and pomegranate-encircled pillars in the temple court (Song 2:2; 6:7; 1 Kings 7:18-22). Her aroma is that of frankincense, myrrh, cinnamon and spices, like the perfumed anointing oil used in the sanctuary (Song 3:6; Exodus 30:23). The beloved is described as a man with a head like gold, eyes like doves, cheeks of spices, lips of lilies, body of ivory and appearance like cedar. The interweaving of imagery in the Song hints at God’s meeting with His own people Israel in the Sanctuary.

Pictorial Representation of the Temple at Jerusalem
Pictorial representation of the Lily topped pillars in the Jerusalem Temple

Sexual Imagery

As a love poem, it expresses in very passionate terms the desire of the Bride for the Beloved, and that of the Beloved for his Bride. In Ephesians 5, Paul points out that the fundamental meaning of the relationship between a husband and wife is that it is an image and a type, of the relationship of Christ and the Church.

Why is “Song of songs” included in the Bible?

If this book were found alone, detached from biblical context and tradition, it undoubtedly would be viewed as secular. The book has no overt religious content. Its few references to King Solomon, a historically identifiable person and to known places such as Jerusalem and Tirzah show its Jewish connection. But the usual marks of Old Testament Biblical literature such as references to God’s commandments, sacrifices or any other religious ritual or theme is absent. The word “God” or “Jehovah” is also not mentioned in the text.

The literal interpretation considers it to be a collection of secular love poems, without any religious implications, that may have been sung at wedding festivities. According to this view, the poems were received into the Biblical canon despite their secular nature and their lack of mention of God because they were attributed to Solomon and were understood as wedding songs and marriage was ordained by God.

Artistic rendition of an ancient jewish wedding

But it was not the main reason why the Song of songs was held in a high place in the affections of the Synagogue and the Church. In Israel, the book was associated liturgically with the greatest Hebrew festival, being read on the eighth day of Passover. During the first fifteen centuries of the Christian church, so many expositions were done on this little work.

According to the Jewish people and the ancient Jewish expositors this song is about God’s love for His people, the Israelites. God betrothed the people of Israel to himself and made a covenant with them. It was quite easy for the Christian church too to take the Song of Songs in a spiritual sense, because in the New Testament, Christ is represented as the bridegroom of His church (Matt. 25:1; Rom. 7:4; 2 Cor. 11:2; Eph. 5:32), and the church as the bride, the Lamb's wife (Rev. 19:7; 21:2, 9). Even though it seems like an ordinary poem at the basic outset, the song conveys wisdom beyond individual human relationships. It is about a divine love pursuit that would culminate in the eschatological marriage of Revelation 19 -22. That’s why it is included in the Biblical canon and called the Song of songs, meaning the greatest of all songs.

Artistic rendition of the heavenly Jerusalem

Song of songs - Conclusion

The Song of songs is an allegory of God’s love, a divine pursuit, the letter of which kills those who look no further, but the spirit of which gives life (2 Cor. 3:6). It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do (Matt. 13:10-17).

Teacher’s Notes:

Megilloth – The short books in the Old Testament that include Song of songs, Book of Ruth, Book of Lamentations, Ecclesiastes and Book of Esther are collectively known as the Five Megilloth or Five Scrolls. Megilloth means scrolls. Each of the megilloth is associated with a Jewish festival or commemoration and is read during that time.

Ø  Song of songs – Pesach (Passover)

Ø  Book of Ruth – Shavuot (Festival of weeks or Pentecost)

Ø  Book of Lamentations – Tisha B’Av (Anniversary of the destruction of the Temple)

Ø  Ecclesiastes – Sukkot (Harvest Festival or Booth festival)

Ø  Book of Esther – Purim

Bible Reference: Proverbs, Ecclesiastes, Song of songs

Memory Verse: The words of the wise are like goads, and the words of scholars are like well-driven nails, given by one Shepherd. And further, my son, be admonished by these. Of making many books there is no end, and much study is wearisome to the flesh. Let us hear the conclusion of the whole matter: Fear God and keep His commandments, For this is man’s all. For God will bring every work into judgment, Including every secret thing, Whether good or evil. (Ecclesiastes 12:11-14) 

 Click this link to learn how to organize VBS / Retreats

  ASSESSMENT ACTIVITIES

Fill in the blanks:

1. King Solomon wrote ………….. songs and ………… proverbs.

2. Proverbs chapters from 25 – 29 were collated and written by the scribes at the court of King ……………………

3. The famous refrain repeated in slightly different forms 37 times throughout Ecclesiastes is …………………….

4. Shir ha-Shirim or Song of songs means ……………………………….. 

Give short answers:

1. Why did King Solomon write the Book of Proverbs?

 

2. Who was “Qoheleth” and which questions did he seek to answer in the Book of Ecclesiastes?

 

3. How is Christ foreshadowed in the Book of Ecclesiastes?

 

4. Describe briefly the land imagery used in the Song of songs. 

Answer in brief:

1. Why is Song of songs included in the Biblical canon?