Why is Song of Solomon included in the Bible despite its sensual language? Canonical Status and Authorship Jewish tradition places the Song of Solomon among the Ketuvim (Writings) and attributes it to King Solomon (cf. 1 Kings 4:32). Jesus affirmed the three-part Hebrew canon (Luke 24:44), implicitly including Song, and the early church inherited that canon intact. The Council of Jamnia (A.D. 90) debated the book and retained it; the earliest complete Christian canon lists—from Melito of Sardis (ca. A.D. 170) to Athanasius (A.D. 367)—likewise include it. No manuscript evidence from Qumran, the Septuagint, or later Masoretic copies indicates any canonical doubt in the believing community. Thematic Harmony with Scripture Scripture opens with a wedding (Genesis 2) and ends with one (Revelation 19). Song of Solomon celebrates covenantal love in the middle of that narrative arc, demonstrating the goodness of physical intimacy within marriage. This coheres with Proverbs 5:18-19; Hebrews 13:4; and Ephesians 5:31-32, all of which commend marital union as holy. “Let him kiss me with the kisses of his mouth— for your love is more delightful than wine” (Songs 1:2) harmonizes, not conflicts, with that trajectory. Divine Endorsement of Marital Love The sensual imagery is confined to a monogamous covenant. By capturing marital desire in inspired poetry, God declares such desire “very good” (Genesis 1:31). The book functions as a prophylactic against both asceticism and promiscuity, steering believers toward God-ordained enjoyment of sexuality. Typological Foreshadowing of Christ and His Bride Paul labels marriage “a profound mystery—but I am speaking about Christ and the church” (Ephesians 5:32). Song’s language, therefore, is not merely horizontal; it typologically prefigures the ultimate Bridegroom. Early Jewish exegesis saw Yahweh-Israel covenant imagery; the early church fathers—Origen, Gregory of Nyssa, Bernard of Clairvaux—developed a Christ-Bride reading. Such typology finds warrant in Psalm 45 and Isaiah 54:5-6, where royal wedding motifs anticipate Messianic fulfillment. Wisdom Literature and Covenant Theology Within the wisdom corpus (Job–Song), each book addresses a sphere of life: righteous suffering (Job), practical living (Proverbs), existential meaning (Ecclesiastes), and covenant intimacy (Song). The arrangement mirrors covenant structure: prologue, stipulations, sanctions, and fellowship. Song highlights fellowship, the “beloved” resting under the apple tree (2:3) like Adam and Eve in Eden, pointing to restored communion through the ultimate Second Adam. Pastoral and Discipleship Value Counselors employ Song to rebuild marriages scarred by pornography or infidelity, illustrating sanctified desire. Premarital classes reference its refrain, “Do not arouse or awaken love until it pleases” (3:5), to instill chastity. Missionaries translate Song early because its celebration of covenant love counters polygamy and exploitation in many cultures. Historic Reception in Judaism and the Church Rabbi Akiva (A.D. 50-135) said, “All Scriptures are holy, but the Song of Songs is the Holy of Holies.” The medieval canon lawyer Gratian cited Song in marital jurisprudence. At the Reformation, Calvin expounded it as Christ-church allegory, while the Westminster Confession (1646) listed it without reservation. Its continuous liturgical use at Passover among Jews and during Eastertide among Christians underscores universal acceptance. Defense against Alleged Sensuality Objections 1. Inspiration does not sanitize reality but redeems it. Scripture records violent wars (Judges), doubts (Psalms), and romantic desire (Song) to present a holistic theology of humanity. 2. The imagery is metaphorical, not pornographic; the lovers are never depicted in illicit union, and the detail stops short of explicit description. 3. The Hebrew term dodeka (“your love,” 1:2) encompasses covenant loyalty (hesed) as well as affection, broadening meaning beyond mere physicality. Practical Applications for Believers • Celebrate God-given sexuality by honoring marriage vows. • Use the book devotionally to deepen personal love for Christ. • Memorize refrains (2:16; 6:3) to combat cultural messages that divorce intimacy from covenant. • Preach it to illustrate the eschatological wedding feast and motivate evangelism: every gospel call invites people to the ultimate marriage supper (Revelation 19:9). Conclusion Song of Solomon is included because it completes the biblical witness on love, covenant, and redemption. Far from being an embarrassing appendage, its inspired sensuality teaches that God designed marital passion, foreshadows Christ’s union with His church, and supplies timeless wisdom for holy living. |
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