
As part of the Hebrew Bible, the Song is one of the megillot (scrolls) in the Writings section. The book had early acceptance and was included in the LXX translation. The Mishnah indicates certain portions of the Song were used during the Passover festival celebrated in the temple before AD 70 (Ta’anit 4:8).
In AD 90, the rabbinic scholars of Yavneh debated the Song, not regarding its inclusion, because it was already included, but rather re-examining it to verify its canonical status.
There, Rabbi Akiba upheld the Song’s divine inspiration using allegorical interpretation as a means to justify its spiritual value (cf. Gleason L. Archer, Jr., A Survey of Old Testament Introduction [Chicago: Moody, 2007], 541).
Although not quoted in the NT, the early Church recognized the Song as Scripture. The Church fathers attested to its canonicity and interpreted it primarily as an allegory. Throughout Church history, the Song has stimulated debate.
A longstanding objection to the Song’s canonicity is that the name of God is used only once (8:6). Yet the name of God does indeed appear in the book. Moreover, having the name of God in the text is not a criterion for inclusion in the canon—the canonical book of Esther lacks the name of God in its text.
Critical scholars also object that the language of the Song is too descriptive of physical characteristics and sexual intimacy. In response, the Song does indeed include references to sexual intimacy and romantic love in poetic form; but these images have been given exaggerated sexual meaning by some recent interpreters. Despite the Song’s obviously romantic content, it should not be reduced to a sex manual. The Song warns against approaching sexuality irresponsibly (cf. 2:7; 8:4, 6). Instead, the book is overwhelmingly a celebration of marital love.
Despite these objections to the Song’s place in the canon, it can confidently be recognized as a canonical book. The Song should be read as God’s Word on wisdom applied to marriage.
by Michael A. Rydelnik and Michael Vanlaningham
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