I'm coming to think that, within current debates in bibliology and theological interpretation of Scripture, a line in the sand may be drawn by reactions—thumbs up or down—to Paul Griffiths's 2011 Brazos Commentary on the Song of Songs. (My response: two thumbs, way up.) Here's a taste:
"The Lord is not explicitly mentioned at all in the Song, but if the Song is read as a scriptural rather than a closed book, then he is everywhere in it. The tropes and figures used in these first words of the Song impel a scripturally versed listener to see, palimpsestlike and in chiaroscuro, desire for and love of the lover. It is not that desire for the human lover and memory of his lovemaking simply stand, allegorically, for desire for the Lord's love and kisses, to be left aside once we have understood what they represent. Neither is it that the human authors, compilers, and editors of the Song had the Lord's lovemaking in mind when they wrote the words we now read—we know nothing about what they had in mind; what we have is their words, and instead of seeking the chimera of authorial intention we should pay close attention to these words. It is, rather, that the Song's words resonate within the verbal manifold of scripture's corpus, and when you pay attention to those resonances you see, beyond reasonable dispute, that the depiction of human memory, desire, and sexual love in the Song figures both the Lord's love for you and yours for him, and does so in a way that helps us to see that our human loves for one another are what they are because of their participation in his for us and ours, reciprocally, for him."
—Paul Griffiths, Song of Songs, Brazos Theological Commentary on the Bible (Grand Rapids: Brazos, 2011), 10-11 (my emphasis)