Is Song of Solomon an allegory of God's love for Israel and/or Christ's love for the Church?

The Song of songs gives us experiences of another order. It is a song of the heart, a marriage song, which has been held by faith in all ages to be an allegory of spiritual things. The natural relation is used in Scripture itself as thus figuring that of Jehovah with Israel according to the Old Testament, that of Christ and the Church in the New Testament application. As a book of the Old Testament, we must take the bride primarily to be the earthly bride, but with the higher and heavenly application everywhere shining through. With such a theme as this, we need not wonder at the difficulties of interpretation with which the book abounds. It is a song for the sanctuary: it is only in the sanctuary we can read it aright. There is no need to enter into it further here. It most evidently fills the third place.

What is here said of Israel, or of the remnant, prophetically, ("Behold, thou art fair, my love,") is true now, in a deeper sense, of the church of God, the bride of the Lamb. At the same time, the great principle of the song is common to both, The Lord's love is perfect. He loves Israel; He loves the church; and in due time He will create those affections in the hearts of both, which will perfectly answer to His own. Hence, the moral value and application of this book to the Christian is of great importance. It is the fellowship of hearts. Still, it is always well to keep in view the difference between what will be the place of the Jew in the latter day, and what the place of the Christian now is.

What is here said of Israel, or of the remnant, prophetically, ("Behold, thou art fair, my love,") is true now, in a deeper sense, of the church of God, the bride of the Lamb. At the same time, the great principle of the song is common to both, The Lord's love is perfect. He loves Israel; He loves the church; and in due time He will create those affections in the hearts of both, which will perfectly answer to His own. Hence, the moral value and application of this book to the Christian is of great importance. It is the fellowship of hearts. Still, it is always well to keep in view the difference between what will be the place of the Jew in the latter day, and what the place of the Christian now is.

This is also called "the Song of Songs, or The Canticles," though it is one poem, and not a collection of poems. The first verse states that it is by Solomon. The book stands alone, and has been variously interpreted. A favourite theory of German theologians and of many English is that it is literally a love story: that Solomon sought to draw away a lowly maiden from a shepherd, to whom she was betrothed; but to whom she remained faithful. That such a poem, with no higher teaching than this, should find a place in holy scripture, is impossible for the Christian who believes in inspiration to accept. With others it is held to represent 'the pure love and mystical union and marriage of Christ and His church,' which will be seen to be the idea in the headings of the chapters in the A.V. Passages in the N.T. that refer to the union of Christ and the church are referred to as bearing out this interpretation.

But a great deal of damage has been done to the right understanding of the O.T. by supposing that wherever blessing is there spoken of, it must refer to the church. God has blessed and will bless others besides the church, especially His ancient people Israel. He uses also endearing terms to Israel. He says to her, "I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercies." This declaration is associated with a day when she will call Jehovah Ishi (that is, husband), and shall no more call Him Baali (that is, master). Hosea 2:16, 19. This is doubtless the key to the Song of Solomon. This is the union spoken of, with which the words of affection, that pass between Christ as Jehovah and the remnant of Israel that will be brought into blessing, are in accord. The song is prophetic, but does not reach to Christ and the church, though, when its right interpretation is seen, the Christian can apply some of its language as his own to the same Lord, who will also be manifested as the Bridegroom of the church. There is however this important difference: in the Canticles the result is more in anticipation, while with the Christian there is present realisation of relationship: in other words, more of desire than of satisfaction.

That this song has a deep, mystical and spiritual meaning has always been recognized. The Jews have looked upon it in this light and some orthodox Jews forbade it to be read till a person had reached the thirtieth year. It has been called by them "the Holy of Holies." Jewish interpretation has rightly explained this love-song as typifying the love of Jehovah for his people Israel and His union with His people. We believe this is the correct interpretation, only it is not Israel, the whole nation, but rather the godly remnant. The Song of Songs shows forth the affections which the King-Messiah creates in the heart of this remnant at the time of the re-establishment of their relationship with Himself, when once more they enter into that blessed relationship, which has been severed for such a long time. Here, then, is a blessed revelation in a mystical form of Christ's devoted love for the remnant of His people and Jerusalem, and the heart response which comes from that remnant.

In fact a great deal of the perplexity among the commentators is owing to misapplication. Literalists are apt here, as elsewhere, to deprive the book of a worthy object and divine character. Thus, according to one of the latest and ablest, it is intended to display the victory of humble and constant love over the temptations of wealth and royalty! Such an aim might suit the Idyls of Theocritus or the Eclogues of his Latin imitator, Vergil; but it betrays fatal ignorance of O.T. scripture, which rises habitually above the immediate historical occasions into a purpose of grace. It is the more easily overlooked, because its accomplishment awaits the grand future when Messiah shall have the object of His nearest affections here below answering to His love. As a whole it is typical or allegorical, however unbelief may miss the object.

Christ is the great theme of all Scripture, and, in its several parts, the Holy Spirit delights to set forth special aspects of Christ and His glories. Here, in the Song of Songs, His great object is to present the love of Christ for His people.

To set forth this love the Spirit of God has employed the bridal relationship as a figure. In a series of Canticles we have unfolded to us the love of an exalted Bridegroom for a bride of low degree, together with the varied experiences by which she is brought into full relationship with him, and the enjoyment of his love.

In the first place, the Canticles may be considered as the revelation of the heart of Christ to all saints, whether Jew or Christian, earthly or heavenly. Christ's love is perfect, and always perfectly developed according to the relationship in which we know Him. Under the allegory of bride and Bridegroom — love, the feelings and affections of His heart are here expressed, and in perfect harmony with that position. King Solomon, in whose day there was something like a passing gloom of millennial glory, is the chosen and fitted vessel to represent these blessed realities. There is a moral application of the sayings of Christ in the Canticles, which is unspeakably precious to the Christian. Happy they who can drink at such a fountain!

In the first place, the Canticles may be considered as the revelation of the heart of Christ to all saints, whether Jew or Christian, earthly or heavenly. Christ's love is perfect, and always perfectly developed according to the relationship in which we know Him. Under the allegory of bride and Bridegroom - love, the feelings and affections of His heart are here expressed, and in perfect harmony with that position. King Solomon, in whose day there was something like a passing gloom of millennial glory, is the chosen and fitted vessel to represent these blessed realities. There is a moral application of the sayings of Christ in the Canticles, which is unspeakably precious to the Christian. Happy they who can drink at such a fountain!

The SONG OF SONGS is, I believe, the renewal of the relations of the Son of David with the faithful remnant of Israel in the last days, when that remnant shall be for Him Hephzi-bah, "my delight is in her," Isa. 62:4. We may remark that He always speaks to the Shulamite when He speaks of her; she speaks of Him as the object of her affections, but not to Him. The church's affection is calmer than that which we find here, because the church already enjoys the love of Christ as a known thing, being in a well-established relationship, although the consequences of it be not all accomplished. Individually the believer can enter more fully into it.