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POETRY AND WISDOM LITERATURE

LECTURE 30

SONG OF SOLOMON AND LAMENTATIONS

 

SONG OF SOLOMON

Students will be able to

1. explain why the book was opposed for canonization by the rabbinical school of Shammai.

2. summarize the early church father's interpretation of the Song of Solomon.

3. discuss what the book has to say about the marriage relationship.

 

INTRODUCTION

Song of Solomon or Song of Songs is a confusing book. There have been many attempts at interpretation. The book has no prophetic acts. It does not mention the temple and does not include any religious legislation. No Israelite religious traditions are mentioned.

Five methods of interpretation have emerged through the years:

1. Allegorical---way of treating narratives in a nonliteral manner. One ignores the literal meaning and looks for hidden meaning.

Rabbinical: The Midrash, Targum, and medieval Jewish commentators interpreted the book allegorically. Scholars from Philo of Alexander to Samuel in Tibban (AD 1230) saw the shepherd lover and maiden as representative of God and Israel.

Christian: The early church fathers slightly altered the rabbinical allegorical method and viewed the lover and beloved as symbols for God and the Church. They interpreted the book as a wedding song or poem performed at the marriage of Solomon to an Egyptian princess. The Council of Constantinople (AD 553) reaffirmed allegorical interpretation as the official church position.

2. Literal---looks upon the book as a collection of conventional love songs or poems. The council of Jamnia (90­110) threatened its exclusion. Parts of it were used as Bawdy songs in wine shops. These attest to its literal interpretation.

3. Wedding Cycle---reshaped literal interpretation. Songs were said to be used at wedding celebrations.

4. Drama---these were called pastoral drama with three characters ­ Solomon, the maiden and the shepherd lover. Authors are not sure how the drama was executed. Some considered it a dramatic reading.

5. Cultic---the book is said to have striking similarities with the Adonis­Tammuz cult. The cult is personified by mythical pairs as Baal and Anath or Tammuz and Ishtar.

(Interpretations from John T. Bunn, "Song of Solomon," The Broadman Bible Commentary, 128­129).

Date and Authorship:

Traditional biblical scholarship has ascribed the Song of Songs to King Solomon and dated the poetry to the late tenth century B.C. largely on the strength of the book's title verse (1:1). (Hill and Walton, A Survey of the Old Testament, p 299).

From late New Testament times until the advent of higher criticism in the nineteenth century, little effort was exerted to determine author and date. Some ancient Jews attribute the book to King Hezekiah.

The title is inconclusive. It may suggest that Solomon was the author of the book, that it was dedicated to him, or that it is a song composed about him.

Given the uncertainty of 1:12 and the unusual nature of the vocabulary, it is best regarded as an anonymous composition. Generally a date within the span of the third century B.C. is assigned to the book

Theology of Song of Solomon:

Karl Barth made perhaps the most profound attempt at a theology of Song of Songs without recourse to allegorism . . . In his discussion of the doctrine of creation, Barth draws Gen. 2 and Song of Songs together in order to unravel how the Bible, in spite of the corruption of humanity at the fall, maintains the pristine picture of covenant love and sexuality . . . For Barth, Song of Songs vividly portrays the persistence of the divine grace in spite of all sin and corruption.

The Bible, as Barth has well noted, has no illusions about the destructive power of lust ­­ one could hardly find a better statement of this than Proverbs 7. Marriage and fidelity within marriage are everywhere set forth as the boundaries of sexuality. But Song of Songs, unlike Proverbs, is not a series of warning on the dangers of sexuality and the need for chastity. It is instead a celebration of the joy and passion of love (Garrett, Duane A., "Song of Songs," The New American Commentary, 375­377.)

Setting of the Book:

Geographical references are predominantly Northern Palestinian and Syrian (3:9, 4:1, 4:8, 6:4, 7:5). The Negev and Transjordan are also included (1:14, 7:4).

The following reconstruction is one option of interpretation and setting of the book The harem of Solomon is the background with the maiden telling the women of the harem her story.

She was reared in a village household with several brothers (1:6). As she approached puberty she and her brothers protected her chastity (8:9). But when she reached maturity she fell in love with a shepherd and gave herself to him (7:2­12, 8:10). Despite her brothers' anger she continued the relationship (1:6, 8:1).

Her beauty attracted Solomon, who wanted her for his harem. An agreement with family was reached and she became a favorite in the harem of Solomon. She did not like that. (1:4,3:6­11,8:11­12). She continued to have meetings with her shepherd lover. She longed for him knowing she possessed an impossible love (8:6­7). The maiden's pitiful laments tear at the heart (1:7; 2:6­7, 3:1­5; 8:1, 3­4). From Bunn, John T., "Song of Solomon," The Broadman Bible Commentary, 130).

OUTLINE OF SONG OF SOLOMON

I. Title Statement (1:1)

The Vulgate and the Jerusalem Bible entitle the book Canticles. Others call it Song of Solomon or Song of Songs. The phrase "which is Solomon's" contains a preposition which may be translated to, for, about or concerning. The title does not emphatically indicate Solomon as the author of the book.

II. The First Declaration of Regret (1:2­2:7)

1. The Absentee lover (1:2­4)

The maiden, in Solomon's harem begins to tell her story of love for the shepherd. Separated from him, she recalls the haunting memory of the words and acts of love of the shepherd. His love is considered better and more intoxicating than wine.

2. The Maiden's Inquiry (1:5­8)

The Maiden tells the women in the harem why she is depressed. The term very dark indicates a deep tan from working in the vineyard. Yet she is sail beautiful. She compares her complexion to the tents of Kedar­­those of the Kedarites, nomadic desert tribe, who wove their tents from the hair of a black goat. The lovers are separated.

3. The Memory of Words and Acts of Love (1:9­2:5)

The maiden describes her lover when they meet in seclusion. While the king was on his couch indicates a dining couch. While he was inclined, eating, she was delighted to be with him. The lover is described in various terms: Myrrh, a pleasant smelling resin; henna blossoms, an extremely fragrant white to pastel yellow flower with dusters of blossoms produced by the henna plant. She discusses their meeting places and describes herself as a rose of Sharon, a lily of the valley.

4. The Lament (2:6­7)

This is her declaration of regret, the first of four identical refrains voiced by the woman (3:5, 5:8, 8:4).

III. The Second Declaration of Regret (2:8­3:5)

1. The Lover Summons the Maiden (2:8­17)

The spring and summer gone, the harsh winter and family prohibitions prevent the woman and shepherd from meeting. The shepherd begs her to join him in the fields. When spring comes they try to meet again. The maiden, in her home, is unapproachable. They long for the cool evenings, when they again meet.

2. The Maiden Seeks her Lover (3:1­4)

The maiden searches at night for her lover. She went into the streets and squares, inquiring of watchmen. Have you seen my lover? Verse 4 says she found him and would not let him go.

3. The Declaration (3:5)

The intensity of her feeling presents an emotional crisis.

IV. The Third Declaration of Regret (3:6­5:8)

The pace changes with the account of the maiden's meeting with Solomon and her removal to the harem.

1. The Procession of the King (3:6­11)

The king's caravan moving through the wilderness is described. The king had sprinkled himself with perfume. His royal carriages were richly decorated.

2. A Description of the Maiden's Charms (4:1­15)

These verses describe, in rather unusual terms, the beauty of the maiden. Again the shepherd pleads for her to go away with him, into seclusion (vs. 8). He is cut off from her. She is "a garden locked . . . a fountain sealed." The sealed imagery is taken from an ancient custom, that of covering a water source to prevent intruders from using or spoiling its contents.

3. The Eloquent Plea of the Shepherd Elicits an Affirmative Response (4:16­5:1)

These passages represent the girl as a choice spice garden. The maiden desires the shepherd to be enticed to come to the garden. The shepherd reacts by coming to the garden where he unites with his lover.

4. The Maiden Seeks Her Lover (5:2­7)

When the shepherd arrives the maiden had already put off her garment. She is prepared for bed. The shepherd tries to enter the house but when she opens the door to her room he is gone (v. 6). She runs into the streets calling, but this time the watchman abuses her. All of this is brought on by her unrestrained love.

V. The Fourth Declaration of Regret (5:9­8:4)

1. The Maiden's Defense of her Lover (5:9­6:3)

When the maiden's companions asked her questions, deriding not only the shepherd but the maiden, she defends her lover. She describes his looks and character.

The Assertion of Mutual Faithfulness (6:1­3)

The women of the harem taunt her. Mockingly, they say they will help her find him. She tells them they needn't find him -­saying, "He is mine and I am his."

2. The Second Description of the Maiden's Charms (6:4­10)

The shepherd again describes her beauty, comparing her to Tirzah and Jerusalem­ (Tirzah means delight or pleasant.) The king has many maidens, but the shepherd's maiden is flawless in beauty ­­ and belongs to him.

3. The Impulsive Maiden (6:11­13)

These verses seem to indicate that the maiden visited the fields and then left behind those whom she had originally planned to be with. The shepherd pleads for her return.

4. The Third Description of the Maiden's Charms. (7:1­9)

5. The Invitation to Love (7:10­8:4)

The maiden now invites her lover to receive her love. She belongs to him. She wants to meet him in the fields again. She promises fulfillment to him if he will join her. Included in this passage is a reference to mandrakes­ a plant the ancients considered to be a potent aphrodisiac. It is alluded to in only one other place ­­ Gen. 30:14. She wishes he would be like a brother to her so they could escape condemnation.

VI. The Unique Powers of Love (8:5­14)

In this climax of the book the full force of its ethical implications become clear. The author shows how destructive is the love outside the dimension of acceptable Israelite religious morality.

1. The Awakening of Physical Love is Recalled By the Maiden (8:5)

This is a flashback to the early days of her physical love to the shepherd.

2. The Cost of the Maiden's Love (8:6­7)

Complete faithfulness from the shepherd is argued for by the maiden. In giving herself to him she compromised personal and family reputation. She finally calls for the shepherd to give love to her in a permanent, binding way. This theme is intensified by the words "jealousy . . . cruel as the grave." The meaning of the verb in Hebrew from which jealousy is derived is "to be red with flame." (She pleads for faithfulness.)

3. The Worth of the Maiden's Love (8:8­10)

Now she understands her brothers' actions. They wanted to protect her from the very thing that happened to her. The brothers would protect her until marriage, provided she exercised self­control.

4. The Intent of the Maiden (8:11­12)

The maiden confirms her intent to continue the affair. The harem of Solomon is likened to a high Vineyard with many keepers (eunuchs) who kept order. Although Solomon has his vineyard, her vineyard (body) was for her lover alone.

5. The Maiden Awaits her Lover (8:13­14)

The account ends as it began, with the call of the lover to the maiden and her response, a forceful and dramatic conclusion.

(Outline and commentary from Bunn, John T., "Song of Solomon,". The Broadman Bible Commentary, 131­148)

 

OUTLINE OF THE SONG OF SOLOMON

I. Title Statement (1:1)

II. The First Declaration of Regret (1:2­2:7)

1. The Absentee Lover (1:2-4)

2. The Maiden's Inquiry (1:5­8)

3. The Memory of Words and Acts of Love (1:9­2:5)

4. The Lament (2:6­7)

III. The Second Declaration of Regret (2:8­3:5)

1. The Lover Summons the Maiden (2:8­17)

2. The Maiden Seeks her Lover (3:1-4)

3. The Declaration (3:5)

IV. The Third Declaration of Regret (3:6­5:8)

1. The Procession of the King (3:6­11)

2. A Description of the Maiden's Charms (4:1­15)

3. The Eloquent Plea of the Shepherd (4:16­5:1)

4. The Maiden Seeks her Lover (5:2­7)

V. The Fourth Declaration of Regret (5:9­8:4)

1. The Maiden's Defense of her Lover (5:9­6:3)

2. The Second Description of the Maiden's Charms (6:4­10)

3. The Impulsive Maiden (6:11­13)

4. The Third Description of the Maiden's Charms (7: 1­9)

5. The Invitation of Love (7:10­8:4)

VI. The Unique Powers of Love (8:5­14)

1. The Awakening of Physical Love is recalled by the Maiden (8:5)

2. The cost of the Maiden's Love (8:6­7)

3. The worth of the Maiden's Love (8:8­10)

4. The intent of the Maiden (8:11­12)

5. The Maiden Awaits her Lover (8:13­14)

 

 

Discussion Questions:

#1. Why do some Christians and Jews prefer the allegorical interpretation of the Song of Solomon?

#2. How does the teaching of the book compare with the instruction in the rest of the Bible regarding human sexuality and marriage?

#3. What role should teaching of the Song of Solomon play in the instruction of young people in the contemporary church?

#4. What does the book have to say about True Love?

 

Teacher's Notes:

In the Hebrew canon the Song of Solomon was among the five Megilloth, books read at holidays by the Jews. These are

  • Ruth (Pentecost),
  • Song of Solomon (Passover),
  • Ecclesiastes (Tabernacles),
  • Lamentations (anniversary of the fall of Jerusalem or mourning), and
  • Esther (Purim).
Teacher's Notes:

The designation Shulammite may indicate the maiden was from Shulem (i.e. a variant of Shulem), a village in the Plain of Esdraelon. This was the home of Abishag, the loveliest woman of her day (cf. 1 Kings 1:1­4, 15; 2:17­22). There are additional references in 2 Kings 4:11, 25­26) to a wealthy Shunammite woman. (Bunn, John T., "Song of Solomon," The Broadman Bible Commentary, 144).

RESOURCES

 

LAMENTATIONS

Students will be able to

1. explain the use of alphabetic acrostics in the organization of Lamentations.

2. identify the historical setting and nature of material in Lamentations.

3. explain the placement of Lamentations in the canon of the Old Testament.

CONTENT OF LECTURE

Background:

Lamentations is a series of laments or expressions of anguish over the destruction of Jerusalem by the Babylonians (586 B.C.). The location of this book in the English Bible reflects the belief that it was written by Jeremiah and is associated with a specific historical period. If Lamentations were placed in the Old Testament according to the nature of its contents, it would be found with the Hebrew poetry or wisdom writings.

Each of the first four chapters utilizes the 22 letters of the Hebrew alphabet to divide the contents (In chapters one, two and four, there is one verse for each of the 22 letters while the third chapter has three verses for each of the letters or 66 altogether.). With a slight variation, the final chapter has the number of verses in the Hebrew alphabet but does not begin each verse with a different letter. The author has carefully developed an alphabetic acrostic.

Purpose:

As funeral dirges, the poems of Lamentations were designed to offer a type of catharsis to the survivors of Judah's calamity (Hill and Walton's A. Survey of the Old Testament, 335).

OUTLINE OF LAMENTATIONS

I. Lamentation for Jerusalem's Misery and Dissertation (1)

The city is depicted as a forsaken widow calling upon God and men for pity.

II. Lamentation for the Daughter of Zion cut down in Yahweh's wrath (2)

This chapter expresses the people's agony and their cry for God's mercy.

III. The poet's grief and hope (3)

In the midst of personal humiliation, there is an affirmation of God's faithfulness (3:14, 22­23).

IV. The Horror of the Siege (4)

The conditions were so terrible that the people who had been killed by the sword could be considered fortunate.

V. Zion's Disgrace remembered; a petition for restoration (5)

The final chapter is a communal lament pleading for restoration.

OUTLINE OF LAMENTATIONS

I. Lamentation for Jerusalem's misery and desertion (1)

II. Lamentation for the Daughter of Zion cut down in Yahweh's wrath (2)

III. The poet's grief and hope (3)

IV. The horror of the siege (4)

V. Zion's disgrace remembered; a petition for restoration (5)

Taken from A Survey of the Old Testament by Hill and Walton.

ASSIGNMENT

1. List and give a sentence summary of the five books of Poetry and Wisdom.

2. Write one page on wisdom and be prepared to discuss in class.

Discussion Questions:

#1. How important is it to grieve a significant loss?

#2. In 1969, psychiatrist Elisabeth Kubler­Ross published a book entitled On Death and Dying. She listed several stages of grief, including denial, anger, bargaining and acceptance. Which of these stages are reflected in Lamentations?

 

Teacher Notes: The instructor might begin this lecture by asking students how they would respond to the following situation: A fire started by arsonists destroyed your family's home and left several members of the family in critical condition. What emotions might be experienced? Would people be inclined to blame God or wonder why God would allow such a tragedy to happen?

What kind of emotions would the people of Israel have felt when the city of Jerusalem was destroyed by the Babylonian conquest?

 

Credits and Copyright This online text book is provided by the Division of Student Ministry of the Baptist General Convention of Texas, 333 N. Washington Dallas, Texas 75246-1798 214.828.5100 Use the text to meet your academic needs. If you copy any part of this online text, please give credit to the Division of Student Ministry of the Baptist General Convention of Texas. Any donations which you give will be used in the Division of Student Ministry Summer Missions Programs.

Credits and Copyright This online text book is provided by the Division of Student Ministry of the Baptist General Convention of Texas, 333 N. Washington Dallas, Texas 75246-1798 214.828.5100 Use the text to meet your academic needs. If you copy any part of this online text, please give credit to the Division of Student Ministry of the Baptist General Convention of Texas. Any donations which you give will be used in the Division of Student Ministry Summer Missions Programs.