The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Song of Solomon - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Song of Solomon: The Canticles of Love.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Song of Solomon - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

SONG OF SONGS - THE CANTICLES OF LOVE

PART A: THE MARRIAGE - Song of Songs 1:1-2:7

A1. The Shulammite and the Virgins: Ready for the Wedding - Song. 1:1-1:6

  1. Title - 1:1
  2. The Bride. Awaiting the Wedding - 1:2-1:4a
  3. The Virgins. To the Bride - 1:4b
  4. The Bride. In the Bridegroom's House - 1:4c
  5. The Virgins. To the Bridegroom - 1:4d
  6. The Bride - 1:4e-1:6
    1. To the Bridegroom - 1:4e
    2. To the Virgins - 1:5-1:6

A2. The Bride and the Bridegroom - Song. 1:7-2:7

  1. The Bride - 1:7
  2. The Bridegroom - 1:8-1:10
  3. The Virgins. To the Bride - 1:11
  4. The Bride - 1:12-1:14
  5. The Bridegroom - 1:15
  6. The Bride - 1:16-2:1
  7. The Bridegroom - 2:2
  8. The Bride - 2:3-2:6
  9. The Singer - 2:7

Part B: THE BETROTHAL - Song of Songs 2:8-7:9

B1. Memories of the Wooing - Song. 2:8-3:5

  1. The Bride. How the Beloved came - 2:8-2:14
  2. The Brothers. Interrupting the wooing - 2:15
  3. The Bride. Answering the Wooer - 2:16-2:17
  4. The Bride. Her Dreams after the wooing - 3:1-3:4
  5. The Singer - 3:5

B2. The Betrothal - Song. 3:6-5:1

  1. The Singer. The coming of Solomon - 3:6-3:11
  2. Solomon. The Proposal - 4:1-4:15
  3. The Bride. The Acceptance - 4:16
  4. Solomon - 5:1
    1. To the Bride - 5:1a
    2. To His Retinue - 5:1b

B3. Experienced following Betrothal - Song. 5:2-7:9

  1. The Bride. The Maiden's troubled Dream - 5:2-6:3
    1. The coming of the Beloved in the night - 5:2-5:5
    2. The Door opened but the Beloved vanished - 5:6a
    3. Her Search - 5:6b-6:2
      1. Out in the Streets - 5:6b
      2. The ill-treatment of the Watchmen - 5:7
      3. Appeal to the Women of Jerusalem - 5:8
      4. Their Answer - 5:9
      5. Her description of her Beloved - 5:10-5:16
      6. Enquiry of the Women - 6:1
      7. Her Answer - 6:2
    4. She awakes - 6:3
  2. Solomon. His musing - 6:4-7:9
    1. Description of the Shulammite - 6:4-6:9a
    2. Effect upon the Virgins of the Vision of her - 6:9b-6:13
    3. Continued Description - 7:1-7:9

Part C: THE UNITED LIFE - Song of Songs 7:10-8:14

C1. The Bride - Song. 7:10-8:3

  1. Her desire to visit her home with her Bridegroom

C2. The Singer - Song. 8:4-8:5a

C3. The Bride and Bridegroom together - Song. 8:5b-8:14

  1. The Bridegroom - 8:5b
  2. The Bride - 8:6-8:12
    1. Quotation from the Brothers - 8:6-8:9
    2. Answer of the Bride - 8:10-8:12
  3. The Bridegroom - 8:13
  4. The Bride - 8:14

Song of Songs

No book has been more provocative of controversy than this. The question at issue is as to its place and value in Holy Scripture. Decision as to its right to be there depends ultimately upon the interpretation of it which is adopted. While there are different varieties of each, the interpretations may be divided into two main classes - the material: and the mystical. Without staying to deal with the many interpretations of either kind, may it not be true that the gravest mistake has been that of imagining that either method in itself exhausts the meaning? On the extreme left are those who declare it to be simply a voluptuous Eastern love song. On the extreme right are those who at once say it is a portrayal of the love existing between Christ and His Church. To take the second view first, for whatever value the Holy Spirit may have caused this to be written, it is perfectly certain that Solomon did not see in it all that such interpreters find there. I am not denying that these things are there for us, but merely say Solomon did not write to set forth these things, for the mystery of the Church was a hidden one under the whole economy of Hebraism. On the other hand, if some mystical value is recognized as lying within the purpose of the writer, the songs are at once saved from the possibility of being charged with voluptuousness.

In order to understand the value of the book, I think it necessary to recognize, first, a basis in actual fact; and second, an increasing understanding of the deepest values with the process of the centuries.

The basis of fact we shall find by recognizing that these songs are idyls, and that behind them is the actual story of the wooing and winning of a bride. As Dr. Moulton lucidly points out, the idyllic form does not proceed in consecutive order in its description, and it is necessary to construct the story by careful examination of the songs themselves.

They first set forth the love existing between bride and bridegroom. The thought of the relationship of bride and bridegroom, as setting forth that existing between Jehovah and Israel, is peculiarly Hebrew. In the prophets this is subsequently made clearly manifest. Moreover, Jewish expositors have so interpreted these songs, and it is certainly easily probable that Solomon had some such intention in mind.

In the New Dispensation, that of the Church, the same figure is the most glorious in setting forth the nature of the relation existing between Christ and His Church. Some of the most sainted writers of the Christian Church have interpreted these songs in the light of this New Testament truth; such, for instance, as Rutherford and McCheyne. Dr. Adeney, in the Expositor's Bible, while arguing against the mystical interpretation, yet says: "It may be maintained that the experience of Christians has demonstrated the aptness of the expression of the deepest spiritual truths in the imagery of the Song of Solomon." His later contention, that New Testament writers make no use of the poem in this way, is of no weight, for we believe in the ever-increasing light upon the deepest values of the earlier Scriptures. The fact that Solomon had no intention of setting forth the relation between Christ and His Church is of no moment. If through the songs of human love he did intend to set forth the spiritual idea of the love between Jehovah and His ideal people, the fulfilment of the thought of the songs would come with the working out into history of the realization of that purpose.

The songs should be treated then, first as simple and jet sublime songs of human affection. AVhen they are thus understood, reverently the thoughts may be lifted into the higher value of setting forth the joys of the communion between the spirit of man and the Spirit of God, and ultimately between the Church and Christ.

No further exposition of these songs is necessary in an outline study. As songs of human love they need no other exposition. As songs of spiritual love they are better interpreted experimentally than in any other way.