A. Introductory Notes

1. Written around 970 BC by King Solomon.

2. The form is semi-dramatic pastoral poetry.

3. The purpose is basically a love poem teaching chastity, that love is not to be forced and possible monogamy.

4. Also titled, Canticles, or The Song which is Solomon's in a superlative construction.

B. Principles of Interpretation: ¹

1. What did it mean to the Jewish people at the time?

a. Faithfulness to Israel.

b. Part of their history.(1 Kings )

2. Why was it included in the Jewish Canon?

a. Allegorical application to Israel..

b. God's jealousy toward Israel. Often in OT depicted as infidelity in the marriage setting. (Hosea)

3. As Wisdom Literature, clues to understanding are often found in the closing statements, and in repetitive pronouncements throughout the book. (The Main themes, i.e. Ecclesiastes >life's vanity)

a. "You cannot force love." - Love vs Law

b. The riddle (Solomon's delight) of the brother's consideration of their sister's virginity. ( 8: 8-12). Her statement is that in her maturity, she still is chaste. Faithfulness to our Betrothed.

4. The spiritual interpretation is to be found secondarily in the primary literal meaning

5. Royal images = King speaking; Pastoral = shepherd.

C. Premises: ( The reader needs to be open to the following points as  "co- incidents" worthy of consideration, in  order for sense in the merging of Abishag with the traditional "Shepherd" interpretation)³

1. The book is viewed as a three act play or equivalent.

a. Even though there is no evidence of theater directly in Israel, with Solomon's accumulation of wisdom, cultures (and wives) he would have access to many nations' cultural riches. There is evidence of a "Passion" play in Egypt possibly as early as 2000BC². Solomon's contact with the Queen of Sheba was of major historical significance.  There are also 50 words in this book found in no other Scripture. ( A possible indication of outside influence) 

b. To argue against drama (above) is an argument from silence. Although not a valid point in the argument, but as an aside observation, there was a destruction by fire of the Royal Library of Alexandria in the 4th Century. This has been seen by historians as a tragic loss of a vast amount of knowledge of prior cultures. ⁴

c. There are legitimate concerns: the dialogue of the different characters often contain words of the "wrong" gender according to this present interpretation.  Marginal Scribal notes from the 1st Century also indicate yet different speakers. These are not insurmountable  problems, however. J. Sidlow Baxter considered Psalm 45 as a key to Song of Solomon.

d. Looking at "royal" vs "pastoral" imagery helps align the speakers with this interpretation. (i.e. points of reference)

2. The characters in the book are:-  the Shepherd lover, the Beloved, the King and his harem (possibly the queen) and Abishag's  brothers.

3. Solomon is only positively referred to in Scripture as one possessing wisdom and a grandiose kingdom, but negatively as one unfaithful to his Lord and nation, evidenced by his many alien wives and concubines. God loved him and although he wrote many wise proverbs, he sinned and his Kingdom fell and was given to another by God. We therefore conclude he is not a proper figure to fulfill any typology of our King Jesus, particularly regarding female relationships. Even though there is a need for Christians to learn the proper stewardship of sensual physical love, Solomon was neither a good model of sexual love nor of faithfulness to one spouse.

4. The Shulamite is Abishag, King David's nurse in 1 Kings 1:1-4; 2:13-25

                                          IMPORTANT OBSERVATIONS

a. Both the Shulamite and Abishag were contemporaries of Solomon and knew him personally, both in an emotionally charged situation involving marriage.

b. Both were outsiders brought into the court.

c. Both were virgins. 1 Kings 1:4 ; So 8:10-12

d. They both were from the same area of Shunem. (see pt 4)

e. Both were brought in to serve kings.

f. Allegorically, the king the Shulamite loved was the  shepherd/king, Jesus of Nazareth (Shunem). Abishag actually served the shepherd/king, David.

5. Shulamite = Shunammite, fem. inhabitant of Shunem, in Issachar and the Valley of Jezreel. Shunem is a city and the surrounding area.

a. Vineyard area. Trees and forests with mountains and foot hills. Fruit growing area with moderate rainfall.

b. The area near Jesus' home town of Nazareth. 

(The Shunammite's true love was a shepherd born in the area where Jesus, the Shepherd/King  lived.)

 Shunem, town on the southern border of Issachar (Josh. 19:18) guarding the pass to the Valley of Jezreel on the north, opposite the town of Jezreel at the foot of Mt. Gilboa. It is identified with modern Solem.

Shunem is mentioned in the fifteenth-century b.c. conquest lists of the Egyptian pharaoh Thutmose III, the fourteenth-century Amarna letters, and the tenth-century inscription of Pharaoh Shishak at Karnak. The Philistines camped at Shunem before defeating the Israelites at Mt. Gilboa (1 Sam. 28:4), and David’s nurse in his old age, Abishag, was from Shunem (1 Kings 1:3). Elisha frequently stopped at this town in his travels and a woman there provided him with quarters; in return Elisha’s promise of a son was fulfilled and later Elisha revived him from death (2 Kings 4). See also Gilboa; Jezreel. N.L.L.

Achtemier, Paul J., Th.D., Harper’s Bible Dictionary, (San Francisco: Harper and Row, Publishers, Inc.) 1985.

D. Outline of the Play: ( J. B. Payne )

1. Act I. ABISHAG'S SITUATION ( 1-3.5 ) Setting: "the City" of Jerusalem ( 3:3 ), the palace chambers.( 1:4; 2:9 )

a. Scene 1 ( 1-2:7 ) Preparing to Receive Solomon.

b. Scene 2 ( 2:8-3:5 ) Remembering

2. Act II. ABISHAG'S STEADFASTNESS ( 3:6-8:4 ) Setting: Lebanon ( 4:8 ), in a royal summer home. ( 5:4; 3:6 )

a. Scene 1 ( 3:6-5:1 ) The Proposal.

b. Scene 2 ( 5:2-6:3 ) Longing for her true love.

c. Scene 3 ( 6:4-8:4 ) The refusal.

3. Act III. RETURN TO HER FIRST LOVE ( 8:5-14 ) Setting: Abishag's home in Shunem. Only one scene. Shepherd and Abishag return home. Concluding Pronouncements

E. Spiritual Significance for the Church.

2 Cor 11:2        

                        For I am jealous over you with godly jealousy: for I have espoused you to one husband,  that I may present you as a chaste virgin to Christ.  

1. Symbolism:

a. Solomon = the world and it's seduction.

b. The Beloved = Church, the Bride of Christ.

c. The Shepherd = Jesus

d. The Theme = We cannot allow the world system to take our love which has been sealed by the Holy Spirit, and committed to our Lord.

2. Additional Lessons:

a.  Love cannot be forced. Our position with our Lord must be born from a loving relationship.

b. Love not the world. ( 1 John 2:15 )

c. Submission to authorities. ( Mat 22:21; 1Pet2:13 ) ( The Church must resist the seduction of the world while honoring secular authorities - to present itself spotless when our betrothed returns to take us. )

d. Return to your first love. ( Eph2:4; Rev2:4 )

e. Observing Abishag's response under temptation should help  us as to how to respond to temptation within the world system. (Abishag's strength was that her heart was already captured and kept her from other seductions)

This is possibly why the ultimate ground for our Eternal Union cannot be:

1.) reason or logic - for it is then not born from faith and trust  but of is its own nature. Reason and logic compel and force  decisions. It becomes an "intellectual necessity", not a matter of affection. We are to love with our whole being, however, which certainly includes the mind and intellect.

 2.) fear - for fear and perfect love are ultimately incompatible. 

 3.) tradition and culture - as this, at best, indicates "lukewarm - ness".  The original fire has gone out and the only "life" has been  relegated to the past and obligation. The Lord prefers that such a one admits a cold and dead relationship which, at least is the truth.