The writer of this book was Solomon. He wrote 1,005 songs (1 Kings 4:32), and this book is one of them (cf. Pss. 72; 127).
"Song of songs"means that this is a superlative song (cf. the terms "holy of holies,""vanity of vanities,"or "King of kings"), not that it is one song made up of several other songs. The divine Author probably intended us to view this book as a superlative song that Solomon composed.
"God's name is absent from the entire setting.25But who would deny that his presence is strongly felt? From whom come such purity and passion? Whose creative touch can ignite hearts and bodies with such a capacity to bring unsullied delight to another? Who kindled the senses that savor every sight, touch, scent, taste, and sound of a loved one? Whose very character is comprised of the love that is the central subject of the Song? None of this is to allegorize either the minute details or the main sense of the book. It is about humanlove at its best. But behind it, above it, and through it, the Song, as part of the divinely ordered repertoire of Scripture, is a paean of praise to the Lord of creation who makes possible such exquisite love and to the Lord of redemption who demonstrated love's fullness on a cross."26
The Bible has much to say about marriage.
"But the Song of Songs is different. Here sex is for joy, for union, for relationship, for celebration. Its lyrics contain no aspirations to pregnancy, no anticipations of parenthood. The focus is not on progeny to assure the continuity of the line but on passion to express the commitment to covenant between husband and wife."27
Perhaps the outstanding characteristic of this first major section of the book is the sexual restraint that is evident during the courtship. This restraint contrasts with the sexual intimacy that characterizes the lovers after their wedding (3:6-5:1 and 5:2-8:4). Before marriage a couple should restrain their sexual desire rather than indulging it.
Weddings in Israel took place before the local town elders rather than before the priests (e.g., Ruth 4:10-11). They transpired in homes rather than in the tabernacle or temple (or synagogue later). They were civil rather than religious ceremonies.
There were three parts to a wedding in the ancient Near East. First, the groom's parents selected a bride for their son. This involved securing the permission of the bride's parents and the approval of both the bride and the groom themselves. Though the parents of the young people arranged the marriage, they usually obtained the consent of both the bride and the groom. Second, on the wedding day the groom proceeded to the bride's house accompanied by a group of his friends. He then escorted her to the site of the wedding ceremony and finally took her to their new residence accompanied by their friends. Physical union consummated the marriage the night after the wedding ceremony took place. Third, the couple feasted with their friends usually for seven days following the wedding ceremony.59
In the section before us (3:6-5:1) the writer mentioned the wedding procession (3:6-11) and the consummation (4:1-5:1).
". . . the book is framed by an inclusio involving the brothers' and the vineyard,' and at the heart of the book is the wedding day, framed by two dream' sections with noticeable parallels."60
In this last major section of the book the married love of Solomon and the Shulammite is in view. This stage of love is not without its share of problems. However the king and his bride worked through them, and these chapters provide insight into dealing effectively with basic marriage difficulties.
"Here we are given the beloved's perspective. Of the 111 lines, 80 in this section are the words of the girl. This is really herbook."74
These verses summarize the theme of the book.
8:5a Evidently these are the words of the daughters of Jerusalem. The couple is coming up out of the wilderness. The "wilderness"connoted Israel's 40 years of trials to the Jewish mind. The couple had emerged from their trials successfully too (i.e., insecurity, 1:5-6; the "foxes,"2:15; and apathy, 5:2-7). The "wilderness"also symbolized God's curse (cf. Jer. 22:6; Joel 2:3). The couple had likewise overcome the curse of disharmony that God had placed on Adam and Eve by their love for one another (cf. Gen. 3:16).
8:5b The Shulammite reminded her husband (masculine "you"in Hebrew) of the beginning of their love. The apple tree was a symbol of love in ancient poetry because of its beauty, fragrance, and sweet fruit. She had given him a type of new birth by awakening him to love.
8:6-7 She asked to be his most valued possession; she wanted him to be jealous over her in the proper sense (cf. Prov. 6:34).
"The word seal' (hotam) refers to an engraved stone used for authenticating a document or other possession. This could be suspended by a cord around the neck (over the heart) as in Genesis 38:18. The word hotamcan also refer to a seal ring' worn on the hand (in Song of Songs 5:14 hand' is used to mean arm'). The hotamwas something highly precious to the owner and could be used symbolically for a person whom one valued [cf. Jer. 22:24; Hag. 2:23]. . . . The bride was asking Solomon that he treasure her, that he regard her as a prized seal."84
She next described the love they shared. It was as powerful as death, as controlling as the grave, as passionate as fire, as irresistible as a river, and priceless. Such love comes from God: "the . . . flame of the Lord"(v. 6). No one can purchase love. It is only available as a gift.
"With this homily, the bride has delivered the great moral lesson of the book. . . .
"She was prepared to be a loyal and faithful wife, but Solomon ultimately had seven hundred wives and three hundred concubines (1 Kings 11:3). No wonder she, not he, delivers the moral lesson of the book. He was totally unqualified to speak on the issue of godly dedicated love. He knew the physical side of it, but apparently he did not know the love she cherished."85
