FOUR INVITATIONS, A WEDDING, AND A FUNERAL

No, this is not a sequel to the 1994 rom-com “Four Weddings and a Funeral,” but instead a description of several times in the Old Testament in which men and women extend invitations (we might call them propositions) to one another. Four of the most notable and extended cases appear in the Wisdom and Poetry books. And in these particular passages, a look at the literary structure proves to be enlightening. Let me begin with a rather neglected biblical book, the Song of Songs, otherwise known as the Song of Solomon.Figure 1

The Organization of the Song of Songs

I. The Lovers Dwell Apart (1:1-7)

II. A Make-Believe House for the Lovers (1:8-2:7)

III. He Invites Her to Come Away (2:8-17)

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                                IV. Dream: Seek and Find (3:1-5)

V. Solomon's Litter Described for the Daughters of Jerusalem (3:6-11)

VI. The Lovers in a Garden of Delight (4:1-5:1a)

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                                            VII. Benediction on the Lovers (5:1b)

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IV'. Nightmare: Seek and Not Find (5:2-8)

V'. The Hero Described for the Daughters of Jerusalem (5:9-16)

VI'. The Lovers in a Garden of Delight (6:1-10)

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III'. She Invites Him to Come Away (6:11-7:13)

II'. A Make-Believe House for the Lovers (8:1-4)

I'. The Lovers Dwell Apart (8:5-14)

That sections III and III' stand in a parallel relation to one another is demonstrated in the common themes and key words that occur in both:

mountains 2:8,17 ;7:5

gazelle 2:9,17; 7:3

invitation for lover to come away 2:10,13d; 7:11

fair 2:10; 7:6

fig/palm tree 2:13a 7:8a

vines, vineyard 2:13b,15; 6:11; 7:8,12

            scent or fragrance 2:13c; 7:8b

            desire to see each other 2:14; 6:13

            vineyards in blossom 2:15; 7:13

            theme of mutual belonging 2:16a; 7:10-11

            lilies 2:16b; 7:2

            turn, return 2:17; 6:13

And each section is bounded by a pair of similar phrases at its start and finish:

Section III:

    “he comes leaping upon the mountains...my beloved is like a gazelle or a young stag.” (2:8-9)

    “my beloved, be like a gazelle or a young stag on the cleft mountains.” (2:17b)

Section III':

    “I went down...to look at the blossoms of the valley to see whether the vines had budded, whether the pomegranates were in bloom.” (6:11)

    “let us go out early to the vineyards and see whether the vines have budded, whether the grape blossoms have opened and the pomegranates are in bloom.” (7:12)

The chronological progression of this love affair then includes, reading inward toward the middle:

    The pangs of separation (IV and IV')

    Preoccupation of the lovers with one another's attributes (V and V')

    Physical and emotional union (VI and VI')

    God's blessing on the union (VII)

Moving on to the next set of propositions, we see quite a different story since both of them are made by the feminine figure in the story, each with something quite different in mind for their intended targets, who are characterized as being somewhat clueless. These equally fanciful passages are found in the Book of Proverbs. Again, the literary organization gives us a clue as to the overall meaning and the relationship between the two passages:

                                            Figure 2: Organization of Proverbs 7:1-9:18

I. Warning to “my child” (7:1-5)

        II. The loose woman's invitation (7:6-23)

I''. Warning to “my children” (7:24-27)

                                III. Wisdom's invitation (8:1-11)

                                        IV. Hymn to Wisdom (8:12-31)

                                III'. Wisdom's invitation (8:32-9:6)

I'''. Warning against scoffers (9:7-12)

        II'. Foolish woman's invitation (9:13-17)

I''''. Warning against foolish woman (9:18)

In this case, the parallel relationship between I-II-I'' and I''-II'-I'''' demonstrates that both deal with similar, if not identical situations to be strongly warned against. By contrast, Lady Wisdom's two calls bracket a long central passage in which the attributes of wisdom are strongly touted. And as for the relative rewards for following these respective women, they are found in the concluding lines of the three major divisions above. It boils down to the difference between life and death.

“Her house is the way to Sheol, going down to the chambers of death.” (7:27)

                “Lay aside immaturity and live, and walk in the way of insight.” (9:6)

“But they do not know that the dead are there, that her guests are in the depths of Sheol.” (9:18)

There are several other key points that need addressing:

What characterizes those who follow the loose woman from those who follow wisdom instead?

In 7:7, the loose woman's main target is described as a simple one, a youth, a man without sense. This fact is repeated in 9:14. By contrast, in 8:4 it appears that Lady Wisdom is calling out to “all that live.” But this statement is followed up in the next verse by narrowing down her intended audience to the “simple ones,” those lacking intelligence or sense (also mentioned in 9:4). In other words, she and the loose woman are speaking to basically the very same people.

What is the difference between those being warned against – the loose woman, the foreign woman, the strange woman, the adulteress, and the foolish woman, and the scoffer?

Washington demonstrates through a review through the OT usages of all but the final description that there is really not much difference between these types of women. All have the tendency to lead the man of God astray.

As concerning the scoffer, the explanation may come from the structural analysis of the whole book of Proverbs (see my post “Proverbs: Introduction to the Literary Structure”). Both 9:7-12 and 30:1-6 as seen to be in a parallel relationship to one another. Concerning the latter section, Hubbard says, “In what sounds like skepticism and doubt, Agur’s words are closer to those of Job or Ecclesiastes than to the bulk of Proverbs.” It is only in these paired sections that God is called “the Holy One” (in 9:10 and 30:3).

Should these poetic passages be taken literally or figuratively?

This is probably the most involved question of all to answer, and there are a variety of opinions on the subject. But overall, we should keep in mind that a biblical mindset does not really distinguish much between physical acts and spiritual ones. Thus, we see the many OT and NT references to adultery and idolatry being equated with one another. A biblical view is quite different from a Gnostic one in which the body and spirit are treated as entirely unrelated aspects of our being. And from a practical point of view, Proverbs is correct in that following prostitutes, adulteresses or woman of other religions often naturally leads to abandoning God.

And on the other side of the coin, this same issue has bothered readers of the Song of Songs for millennia. It appears to be a straightforward love story with strong sexual overtones, but it has also been taught as an allegory, an extended parable regarding the proper relationship between Israelites and God or between Christians and the Church. Perhaps we should see both strains running through the book at the same time. But we must must certainly admit that the allegorical approach has led to a host of far-fetched interpretations over the years.

As Tremper Longman concludes his lengthy review of the various interpretations of the Song, “Wisdom is the application of God's will to the nitty-gritty of life... By describing a love that is intense, exclusive, and faithful in spite of obstacles, the Song indirectly but passionately reveals God's will for that special relationship between a man and a woman....though...when read canonically, the book is rich in insight into the relationship between God and his people.”