Long-time readers know that I have been using Warren Wiersbe’s “Be” commentaries as companions on my current trek through the Bible. I thought he had written one for every book of the Bible. But when I came to the Song of Solomon, I couldn’t find a corresponding “Be” commentary for it. I searched all the titles. Since SoS is a smaller book, I figured its commentary was probably tucked in with another book’s. But I looked at the table of contents for all the Be books I thought it might be included with, and didn’t see it.

Then I found The Bible Exposition Commentary: Wisdom and Poetry by Wiersbe which covered Job through Song of Solomon. I found a used copy online for $3.99, so I went ahead and got it. As it turns out, the Bible Exposition Commentary series is made up of Wiersbe’s “Be” commentaries. The part dealing with SoS is only about eleven pages.

The subtitle of Song of Solomon says “The Song of Songs, which is Solomon’s.” Both Wiersbe and the ESV Study Bible notes say this means something like “the greatest of songs”—similar wording used in King of kings and Holy of holies.

There are a number of different ways to interpret SoS. Wiersbe thinks Solomon is the bridegroom in the book. The ESV notes say it’s more likely that the book was written in Solomon’s honor or during his reign, but the bridegroom in the story is a shepherd. Both sources also disagree on when exactly in the book the couple marries. But neither of these are major factors in understanding the book.

They do agree that, to some extent, the book is an allegory of God’s love for His people (Ephesians 5:31-21 also says marriage pictures Christ and the church), and on another level it’s a celebration of married love.

While the Song of Solomon illustrates the deepening love we can have with Christ, we must be careful not to turn the story into an allegory and make everything mean something. All things are possible to those who allegorize—and what they come up with is usually heretical.

It’s almost laughable to read some of the ancient commentaries (and their modern imitators) and see how interpreters have made Solomon say what they want him to say. The language of love is imaginative and piles one image on top of another to convey its message. But to make the bride’s breasts represent the two ordinances, or the garden stand for the local church, or the voice of the turtledove mean the Holy Spirit speaking, is to obscure if not destroy the message of the book. Other texts in the Bible may support the ideas expressed by these fanciful interpreters, but their ideas didn’t come from what Solomon wrote (p. 542).

(I love that line—“All things are possible to those who allegorize.” 🙂 )

There are different speakers in the book: the shepherd, shepherdess, and a chorus of others, often referred to as the daughters of Jerusalem. Thankfully, the editors of the ESV and most other modern versions puzzled out who was speaking when and provided us with designations.

We follow the bride and groom through various troubles (she doesn’t open her door to him one night and regrets it, then goes searching for him), deepening love, marriage, and admiring descriptions of each other

Both sources give helpful details in understanding the text. For instance, the bride is compared to a “mare among Pharaoh’s chariots”–but that probably means “the best of its kind,” not that she looked like a horse. Wiersbe says of some of the other descriptions of the bride in Chapter 4:

Doves’ eyes would reflect peace and depth. The bride’s teeth were clean, even beautiful. When you remember that ancient peoples didn’t quite understand dental hygiene, this was an admirable trait. Healthy teeth would also affect her breath (7:8). She had a queenly neck and a posture with it that exuded control, power, and stability. She was a tower of strength! (p. 546).

Another comment that stood out to me came from 2:10, 13), where the bridegroom says, “Arise, my love, my beautiful one, and come away.”

“Come” is the great word of the Gospel of God’s grace. It is God’s loving invitation to the weary who need rest (Matt. 11:28-30), the sin-stained who need cleansing (Isa. 1:18), the hungry who need nourishment (Luke 14:17), and all who thirst for the water of life (Rev. 22:17). But “come” is also His invitation to His own people: “Come and see” (John 1:39), “Come and drink” (John 7:37-38), “Come and dine” (John 21:12). In this text, the king invited his beloved to  leave her home and work and go with him to enjoy an adventure in the country (p. 544).

Chapter 2:3-4 says, “As an apple tree among the trees of the forest, so is my beloved among the young men. With great delight I sat in his shadow, and his fruit was sweet to my taste.
He brought me to the banqueting house, and his banner over me was love.” Elizabeth Poston wrote a beautiful song based on this passage called “Jesus Christ the Apple Tree:

The first time I read SoS, which was probably in high school, I was surprised that it contained some graphic phrases and images. The Bible is often quite frank about the body and its functions.

In early married years, I was comforted by SoS. Growing up even in an unchurched family, about all I heard about sex growing up was “DON’T.” This book and passages like Hebrews 13:4 (“Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge,” NKJV) helped me understand that God created sexual love to be enjoyed by a husband and wife.

In his last couple of paragraphs, Wiersbe acknowledged the difficulty of preaching or teaching Song of Solomon in such a hyper-sexualized society as we have these days. He advised its use in premarital or marital counseling. He closed by saying:

In using this book in public ministry, we must be wise as serpents and harmless as doves and not allow our good works to be classified as evil. Some people are against anything in the pulpit that deals with sex, while others wonder where they can get the help that they desperately need. Wise is the minister and teacher who can keep the right balance (p. 550).

It had been a long while since I read Song of Solomon. It was a blessing to spend time there again, aided by the ESV Study Bible and Wiersbe’s commentary.

(I often link up with some of these bloggers.)