The Song of Songs

02-06-2025 - Posted by Geert-Jan
Originally posted on May 22, 2025 - by Andre Piet

summary article following my recent address ’the highest song’

prophetic song about a hidden bridegroom and a seeking bride

Whoever opens the biblical book commonly referred to as the Song of Songs finds themselves in a romantic scene. And rightly so. In jewish tradition, the book has at times even been considered unsuitable reading for youth because of its sensual character. It celebrates love – the sensory, physical attraction – between a bridegroom and a bride. Not a storyline from A to B, but a collection of stanzas and refrains, each time praising the beloved: his fragrance, his voice, his form, his longing.

And yet there is more going on.

the Song of Songs

The Hebrew title is shir ha-shirim – literally: the song of the songs, that is, the highest song. Comparable to expressions like “King of Kings” or “Holy of Holies” – a superlative. A fitting name, for this song ultimately celebrates the highest love of all: that between the Lord and his people.

Solomon is explicitly named in the book’s opening. Not surprising, given his reputation as a composer of thousands of proverbs and songs, following in the footsteps of his father David. And that is precisely the point: the beloved in this song is called dodi in Hebrew – “my beloved.” And that is etymologically directly connected to the name David, which also means “beloved.” The entire book breathes this reference: the beloved is not just any man, he is a son of David. He is both shepherd and king.

A dual identity that has led some interpreters to speak of two lovers – a shepherd and a king. But those who read this imagery prophetically will recognize one person in two roles: first as the humble shepherd who gives his life for the flock, later as the king who returns in glory.

sensuality as a creation gift

The book does not shy away from the physical – on the contrary. The attraction between man and woman is celebrated in vivid, sensory language. Breasts like clusters of dates, lips dripping with myrrh, the bride’s womb – nothing is named explicitly, but everything is sensually evoked. That is not sinful, but beautiful. After all, it is the creator who made humanity male and female, with desire for one another. The song of songs does not defend this – it assumes it as given. Love is not explained, but sung.

But this sensual song also functions on another level: typologically and prophetically.

Israel: the bride seeking her bridegroom

Throughout the book, one theme recurs again and again: the bride loses her beloved. She seeks him by night on her bed, she walks through the city, she asks the watchmen whether they have seen her beloved. But in vain – he has vanished.

A powerful image of the present age. Israel, the bride, is waiting for her Messiah, her bridegroom. He came – the son of David, as a humble shepherd – but she did not recognize him. Now she seeks him, but he does not let himself be found. Not in the city, not by the watchmen – the leaders of Jerusalem. In fact, in chapter 5 she is struck by those watchmen, and her veil is torn away. She is not helped, but hindered.

A painful image. But not without hope.

the hidden bridegroom

One of the most poignant passages is where the bride sees her beloved… but only through latticework.

“Behold, he is standing behind our wall, peering from the windows, glimpsing from the lattices”
Song of Songs 2:9

A beautiful description of the current situation: the bridegroom is present – hidden – he sees his bride, but she does not see him. A messiah who is not absent, but concealed, who does knock, but at this moment does not answer. The Messiah who came, but has now withdrawn himself from the sight of his people. Yet it will not remain so.

For He will speak again. And then it will be heard:

“Rise, my love, my fair one, and come away”
Song of Songs 2:10

In Hebrew: kum – to rise, resurrection. The bride will awaken, the winter is past, the rain is gone. The flowers appear in the field, the cooing of the turtledove is heard – spring is breaking forth! The song shifts to the season of life, of resurrection, of restoration.

the enduring bond: when the King comes

What the Song of Songs also reveals: love becomes permanent only when the King appears. Not in the night, not during the search, but when the bridegroom comes in glory.

Or as Song of Songs 3 (also) describes it:

“What is this coming up from the wilderness like columns of smoke… behold, it is Solomon’s palanquin, surrounded by sixty mighty men of the mighty men of Israel.”
Song of Songs 3:6,7

A powerful prophetic image. The people are led from the wilderness – a preserved place, a place of separation – to the land, to the house of her mother. That is where her origin lies. The bride returns home, and the bridegroom is no longer hidden. He comes, visible, abiding.

This call “rise, my love” also takes on a deeper meaning. Just as the Lord said to the girl: Talitha kum, girl, rise! – so He will soon awaken his people to new life. A national resurrection. And when Israel as a people is restored – when the fig tree buds (Matthew 24) – then you know: summer is near. The Messianic Kingdom is about to begin.

Even the mention of the clefts of the rock (2:14) – ha-selaḥ – carries prophetic weight. It may be a reference to petra, the preserved place in the wilderness where a remnant of the people will be secured, as foretold. There, in the shelter of the rock face, the bride will hear the voice of her beloved.

and us?

What is our place in this picture? Are we, as believers today, the bride? No – Scripture makes it clear: the bride is Israel. But as believers from the nations, we have our place in the bridegroom himself! As members of His body. Christ is the head, and we are united with Him. When He will be manifested, we also shall be manifested together with Him in glory (Colossians 3:4). His return is also our unveiling.

in conclusion

The Song of Songs is no ordinary love song. It is the Song of Songs. It celebrates the love between the Lord and His people – a love that endures the night, but not in vain. The bride searches, misses, longs… and in the end, she finds her beloved again. And then – yes, then the new covenant begins.

“Do not rouse nor wake love until it pleases.”

For when the time has come, He will reveal Himself. And then they – bridegroom and bride – will find one another. Forever.

Delen: