AN INTRODUCTION TO THE BOOK OF SONG OF SONGS (Part II)

Canonicity

Since the canonicity of this book has been largely contested because of its content, allow me to dwell a little bit here on the subject of Bible Canon. To put these matters in perspective, especially the issue of Song of Songs canonicity, we need to address two issues here: the first is what the canon is and what it means and the second is what is Scripture? To understand the canon, however, we need to begin with understanding scripture. Many of us say a number of things we have never bothered to actually investigate their meaning. So we all have the word ‘scripture’ in our Christian vocabulary but few of us if there is, have actually dared to find out what it is.

What is Scripture?

When we say SCRIPTURE we intend a SACRED MESSAGE with a HISTORICAL (the study of history and historiography) MEANING. Scripture is not the Bible nor is it the paper and the ink. The Jews who had memorised almost the entire Torah were accused by Jesus for not knowing the scriptures and its power (Mathew 22:29, Mark 12:24). Scripture, therefore, is not the 66 books in the library known as the Bible but instead these 66 books contain scripture. What is inerrant (without error) is not the Bible but the scripture in those books is what is inerrant. Scripture is inerrant, without error and is always true in everything of which it speaks.

The written and recorded word/message of God throughout centuries by different individuals and from different geographies is what is known as ‘Scripture.’ Scripture is not the ‘text’ but rather the ‘communication’ in the text is ‘Scripture’. Scripture is ‘thus saith the Lord’ and ‘it is written’ (Exodus 7:17, 1Kings 20:28, 2Kings 20:1, Luke 4:4, Mathew 4:4) by the ministers of God and in the record known as the Bible. Scripture, therefore, is what the true God of the universe says before it is even recorded. In fact, the Biblical text (s) is written form of scripture is what God spoke through his servants (2Peter 1:20-21), and therefore it was ‘Scripture’ before it was even recorded. It is an audacious truth that not every word in the Bible is Scripture, but rather majority text in the Bible contain scripture and this is what distinguishes ‘reading the Bible’ from ‘studying the scripture’ (Acts 8:30, 17:11, John 5:39-40).

Scripture, therefore, is the major picture as demonstrated in the Biblical mythology of Creation, Fall and exhibited in historical realities of the death and resurrection of a central pre-existent figure known as Yahweh-incarnate. The gospel is the overarching story or storyline of scripture that gives context, meaning, and purpose to all of Biblical literature. Scripture is a record of the good news concerning God’s saving love and mercy in Jesus Christ the one true God (Titus 2:13). Scripture is the underlying truth of every text in the bible that interprets all other stories (Creation, Fall, Redemption, Consummation) under the will of God (Ephesians 1:9-14).

Scripture is only that in the whole Bible that is concerned with teaching, reproof, correction and training in righteousness for the good work (2Timothy 3:16-17) in both the mega-narratives (God’s mighty acts in history) and metanarratives (myths that represent universal truths) of theology. The 66 books in the library known as the ‘Bible’ are the ‘Canon’ (scope and delimitation) of scripture but not ‘the scripture’. We now turn to the question, what is the Canon?

What is the Canon?

The term “canon” comes from the Greek word ‘κανών’ (kanon), basically, it means “reed” or “cane.” Later it evolved into “rule” or “standard,” since a stiff reed was used for the purpose of measuring. The idea of ‘a standard of measurement’ is one that can be traced in the Pauline use of the term in his epistles (Galatians 6:16, Philippians 3:16). Canon is a recognition and distinction of scripture from all that is not. The canonicity of Scripture was first emphasised by the Jews though the term was popularised by the Greco-Roman civilisation. After what Scripture is was confirmed, canonicity meant the standard that the books had to meet to be recognised as scripture.  In church history, the term might be interpreted as a list (66 books) which were recognised by church councils and believers to be inspired of God.

Care must be taken here not to confuse the canon with the scripture, now that scripture has been explained already. A point to note here is that the process of canonicity does not confirm what scripture is and what isn’t but rather it is ‘scripture’ that determines the canon. One of my teachers of apologetics Dr Norman Geisler put it this, “Canonicity refers to the normative or authoritative books inspired by God for inclusion in Holy Scripture. Canonicity is determined by God. It is not the antiquity, authenticity, or religious community that makes a book canonical or authoritative. A book is valuable because it is canonical, and not canonical because it is or was considered valuable. Its authority is established by God and merely discovered by God’s people.”

In a different language, J.J. Lim put it this way; “The Church did not declare the inspiration of any book. She simply recognised the inspiration for it. The Bible is a collection of authoritative books, rather than an authoritative collection of books. In AD 364, the Council of Laodicea ordained that none but canonical books should be read in the Church—namely, the books in the Old and the New Testaments. The council did not stamp an imprimateur on any of the books to say: “the church hereby declare that the book is inspired.” The inspiration was recognised and the books deemed to be canonical. The word canon is therefore used by the Church to denote the divinely authorised standard, to which everything is subjected and by which everything must be tested.” The canon of scripture, therefore, is identical content about the same being (eternal God) on the same theme (Love) to the same audience (Humanity in a sinful world).

Every book of the 66 books of the Bible must be represented or at least be thematically echoed in what I call the ‘Biblical Thesis’ that says; “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16 RSV). The book of Song of Songs qualifies based on how its overarching theme is represented in the thesis. The Bible mentions a number of other books that did not qualify to be part of the Canon just because in all their good-content, ‘scripture’ was missing.

Unscriptural Books Mentioned in the Bible

The bible mentions many other books that did not qualify to be part of the Canon and the Song of Songs (like all other 65 books in the Bible) is not part of them. Here is the List:

1. The Book of the Wars of the Lord. (Numbers 21:14-15)
2. The Book of Jasher. (Joshua 10:13, 2Samuel 1:18)
3. The Book of the Acts of Solomon. (1Kings 11:41)
4. The Chronicles of Nathan the Prophet. (1Chronicles 29:29, 2Chronicles9:29)
5. The Chronicles of Gad the Seer. (1Chronicles 29:29)
6. The Records of Iddo the Seer. (2Chronicles 12:15)
7. The Annals of Jehu the Son of Hanani. (2Chronicles 20:34)
8. The Book of Records. (Ezra 4:15)
9. The Book of the Chronicles of the Kings of Media and Persia. (Esther 2:23, 6:1, 10:2)
10. The Prophecy of Ahijah the Silonite. (2Chronicles 9:29)
11. The Visions of Iddo the Seer. (2Chronicles 9:29)
12. The Chronicles of Samuel the Seer. (1Chronicles 29:29)
13. The Records of Shemaiah the Prophet. (2Chronicles 12:15)
14. The Records of the Hozai. (2Chronicles 33:19) the records of ‘seers’ since ‘Hozai’ means ‘seers’
15. The Writings of David, King of Israel. (2Chronicles 35:4) these might include some Psalms, not in the book of Psalms, and other writings by David, some about God and others not, but all not scripture.
16. The Writing of Solomon. (2Chronicles 35:4, 1Kings 4:32-33). These could be some proverbs, songs, political theocratic documents, botany and zoology etc. all that did not qualify.
17. Various unnamed books. (Exodus 17:14, Joshua 18:9, 1Samuel 10:25, Esther 9:32)
18. Paul’s Other Corinthian Epistles. (1Corinthians 5:9, 11) We don’t have the letter that addressed that issue in the context
19. Letters from the Corinthians to Paul. (1Corinthians 7:1). We are told the Corinthian Church wrote but we don’t have its letter in the Canon.
20. The Epistle of the Laodiceans. (Colossians 4:16) The letter to the Colossians was to be read to them and by the Laodiceans but also one wrote to the Laodiceans was to be read to the Colossians, this letter, in particular, is missing.
21. The Tradition of the Elders. (Mathew 15:2, 3, 6) This was the Mishnah. Jewish liturgical writings. It is possible that many of these traditions were written in part by the time of Jesus
22. The Books and the Parchments. (2Timothy 4:13) these were books in the library of Apostle Paul. These could be books on various topics (spiritual and secular) including the canonical and uncanonical ones.

The canonicity of Song of Songs was contested in Rabbinical Judaism and in Christianity as well. The foundational reason in both was due to its secular style and it (like the book of Esther) not directly mentioning the name of God. The Jews argued that Song of Songs is the only book of the 39 books of the Old Testament that was not holy enough to make the hands of its reader unclean. John Barton in his book; ‘The Canonicity of the Song of Songs’ summarises it this way; “It is a received opinion that there were disputes about the canonicity of the Song of Songs in both Judaism and Christianity around the turn of the era.

It is widely assumed that these disputes were caused by the erotic character of the Song, which made it hard for some to accept it could stand as part of the Holy Scripture. Canonicity was eventually secured for the book, so it is held, only by interpreting allegorically as a celebration of the love of God for Israel (in Jewish circles) or for the Church (in Christians ones)”. While the book was accepted on the basis of interpreting its content allegorically, I do not agree with this justification, I insist the book qualifies canonical even when we didn’t interpret it allegorically. Next, I will address its theme; which LOVE and try as much as I can to appreciate the book as it is and see how it fits into the revelation even in its erotic nuances.

God bless you I invoke TRUTH, REASON and FAITH (2Tim 2:7)

Priest Isaiah White (+256-793/775 822833 for further inquiries)

iTiS Well of Worship Fellowship (John 4:24)

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