The central idea of the Song of Solomon is the same as that of the Apocalypse. According to Ewald, the commentator who has given the most subtle analysis of this exquisite poem, the plot is this:

“On the one hand, a king in all the splendors of his glory, transported with admiration, overflowing with passion; on the other, the poor and simple shepherd to whom the Shulamite [maiden] has plighted her faith; the former present, the latter absent; the maiden called to decide freely between these two rivals. Such is the conflict in all its moral grandeur.”

Translating Oriental poetry into Apocalyptic symbolism, the book of Revelation yields us the same conception. Immanuel, the Shepherd Bridegroom … in [the heavenly] Paradise, is ever sending word to His espoused Church on earth, “Behold I come quickly.” But she, in her long waiting, is constantly solicited and wooed by royal suitors – purple and gold and precious stones being offered here – to withdraw her heart from her heavenly Consort, and to accept a throne with the kings of the earth. The harlot bride, a fallen daughter of God, clothed with scarlet and decked with jewels, and giving in fornication with the rulers of this world, appears upon the scene, hating and hunting this unsullied spouse of Christ and driving her into exile. But in spite of all these trials of her faith on the one hand, and all these solicitations of kings and these proffers of Solomonic wealth and splendor on the other, her heart is still true to her absent Lord, and her noble answer [in the poem] is, “Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love it would be utterly contemned” (Canticles 8:7)

And yet the trial is one of intense and protracted severity. Her Lord delays His return long beyond her expectation; and the world mocks at her bridal hope, incredulously asking, “Where is the sign of His coming?” Besides, it is an invisible and far-off Lover to whom her heart is plighted, one who appears only in visions of hope, and who in His sublime austerity scorns to use any sensuous means for attracting His people to Himself In a word, her choice must be between an earthly Solomon, crowned with present glory and honor, and the Beloved whom the world has rejected, and who now stands without, knocking, His head wet with the dews of the night. Sometimes He comes down and manifests Himself to the eyes of her faith. She sees Him as in a dream; she delights herself spiritually with His presence – then suddenly He vanishes. And then once more she is alone, carrying on the contest with Solomon, who draws near in all his pomp, and tries to cast his spell upon her. But she remains faithful to Him who is invisible; she sees the moment approaching in which, the true love of her God having won the victory in her heart over all the arts of the seducer, she will be fetched away by Him, and – more fortunate in this respect than the Shulamite herself – will be able to follow Him to those spiced mountains where He pastures His flock amongst the lilies.

– R. E. Streeter ‘The Revelation of Jesus Christ,” quoting Godet, “Studies in the Old Testament”

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