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Introduction
to the Song of Solomon
INTRODUCTION TO THE SONG OF SOLOMON
This
book is entitled
in the Hebrew copies
"Shir Hashirim"
the Song of
Songs. The Septuagint and Vulgate Latin versions call it
"the Song";
and the title of it in the Syriac version
is
"the
Wisdom of Wisdoms of the same Solomon;'
that
is
the same who wrote the two preceding books. It has always been received and
esteemed by the ancient Jews as a valuable part of the sacred writings
calling
it "the Holy of Holies"F1Misnah Yadaim
c. 3. s. 5. Shir
Hashirim Rabba
fol. 2. 4. Abarbinel in 1. Reg. iii. 12. fol. 209. 2. ;
forbidding their children to read it
because of the sublimity and
mysteriousness of it
until they were at years to understand it: nor was there
ever any controversy among them about the authenticity of it; but all their
writersF2Zohar in Exod. fol. 59. 3. Shir Hashirim Rabba
fol. 2. 4.
Targum
Jarchi
& Aben Ezra in loc.
ancient and more modern
agree that
it was written by the inspiration of the Holy Spirit. The ancient Christian
fathers and councils have held it as a part of the holy Scriptures
and have
continued it in the canon of them; and it has been received as canonical by
Christians in all ages
except a very few
as Theodore of Mopsuest
condemned
calling it in question by the second council at Constantinople
in 553; and
Castalio
in later times
who for the same was censured and exiled by the
senate at Geneva; and Mr. Whiston
in our age
whose objections to it I have
attempted to answer
in my larger Commentary on this book
published in 1728
and since republished: and I am very sorry I am obliged to take notice of an
objection to the antiquity of it
and to its being Solomon's
made by a learnedF3Dr.
Kennicott's Dissert. 1. p. 20
&c. man
very lately; who observes
that the
word David
from its first appearance in Ruth
where it is written דוד
without the "yod"
continues to be so
written through the books of Samuel
Kings
Psalms
Proverbs
Isaiah
Jeremiah
and Ezekiel; but appears with a "yod"
דויד
in the books of Chronicles
Ezra
Nehemiah and Zechariah; wherefore he
suggests
that if it was customary to write this word without a "yod"
till the captivity
and with one after it; then he thinks a strong argument may
be drawn from hence against the antiquity of the Canticles
and its being made
by Solomon
since this name is written with a "yod" in Song of Solomon 4:4;
the only place in it in which it is used: but in answer to this it must be
said
that it is not fact that the word is invariably without a "yod"
in the books mentioned
particularly the book of Kings: for the authors of the
Masorah have observed
on 1 Kings 3:14
that
it is five times written in that book full
as they call it
that is
with a
"yod"
דויד; three of the places I have
traced out
1 Kings 3:14; and
have found it so written in all the printed copies I have seen; and so it is
read by the eastern Jews
in Ezekiel 37:24. This
learned man is aware that it is so written
once in Hosea
and twice in Amos
books written two hundred years before the captivity; but then he observes
that in the two last places
in Bomberg's edition
it has a little circleF15
to mark it for an error
or a faulty word
though none over the word in Hosea:
but it should be known
that that circle
in hundreds of places
is not used to
point out anything faulty in the copy; but is only a mark referring to the
margin
and what is observed there; and be it that it does point out an error
or a faulty word
the same circle is over the word in Canticles
and
consequently shows it to be faulty there
and to be corrected and read without
the "yod"
as it was originally without it there; which observation
destroys the argument from it: and so it is read in that place in the TalmudF4T.
Bab. Beracot
fol. 30. 1. without it
and in the ancient book of ZoharF5In
Gen. fol. 114. 3. ; and indeed it seems as if it was read without the
"yod" in the copies seen by the authors of the Little Masorah; since
in their note on 1 Kings 3:14;
besides the five places in the Kings
where it is written full
or with the
"yod"
they say
it is so written throughout the Chronicles
the
twelve minor prophets
and Ezra
which includes Nehemiah; but make no mention
of Solomon's Song
which
one would think
they would have done
had it been so
written there in the copies before them: so that
upon the whole
the argument
if it has any force in it
turns out for
and not against
the antiquity of
Solomon's Song. This book of Canticles has plain marks of a divine original
and proofs of its being of divine inspiration: it was written by
one that was
inspired of God
as appears by the books of Proverbs and Ecclesiastes
written
by him; the greatness of the matter contained in it
the dignity
sublimity
and majesty of its style
show it to be no human composure; the power and
efficacy which it has had over the hearts of men
in reading it
and hearing it
explained
is another evidence of its being the word of God
which is quick and
powerful; the impartiality of it
the bride
who is introduced speaking in it
confessing and proclaiming her own failings and infirmities
is no
inconsiderable proof of the same; to which may be added the agreement between
this and other portions of Scripture
as particularly Psalm 45:1; and
there seem to be many allusions and references to various passages of this book
in the New Testament; see Matthew 9:13
&c. John 3:8 Colossians 2:17;
compared with Song of Solomon 1:3
Song of Solomon 5:1.
In what time of Solomon's life this book was written is not agreed on: some of
the Jewish writers say the book of Proverbs was written first
then the Song of
Songs
and last of all Ecclesiastes; others
that the Song was written first
then Proverbs
and then EcclesiastesF6Shir Hashirim Rabba
fol. 3.
3. Yalkut Simeoni
par. 2. fol. 28. 3. ; though their chronologerF7Seder
Olam Rabba
c. 15. so Shir Hashirim Rabba
fol. 3. 3. says they were all
written in his old age
as indeed the last book seems to be; but the Song
rather seems to have been written in the middle part of his life
when in the
most flourishing circumstances as to body
mind
and estate. Dr. LightfootF8See
his Works
vol. 1. p. 76. is of opinion it might be written in the thirtieth
year of his reign
about ten years before his death
after he had built his
summer house in Lebanon
to which he supposes respect is had in Song of Solomon 4:8;
and upon his bringing Pharaoh's daughter to the house prepared for her
1 Kings 9:24; but
be this at it may
it was not a celebration of the amours between Solomon and
her
since the literal sense
in many places
would be monstrous and absurd;
and besides it must be written twenty years at least after that
if the house
of the forest of Lebanon is referred to in the above places; nor does it set
forth their amours
and the marriage between them
as typical of the
inexpressible love and marriage union between Christ and his church; though
there is a resemblance between natural and spiritual marriage
and the love of
persons in such a relation to one another
and to which there may be an
allusion in some passages. Nor is this book historical and prophetic
expressing either the state of the people of Israel
from the times of Abraham
to Solomon
and so to the Messiah; in which way go many Jewish interpreters
as
the Targum
Jarchi
Aben Ezra
and others: nor is it to be considered as
describing the state of the church: of God
whether legal
from the times of
David and Solomon
and before
in and after the captivity
to the birth and
death of Christ; or the Gospel church
in its beginning
progress
various
changes
and consummation
as Brightman and Cotton nor as setting forth the
several ages and periods of the Christian church
in agreement with the seven
churches of Asia
as Cocceius
and those that follow him
Horchius
Hofman
and
Heunischius; which latter
particularly
makes this distribution of them:
(1)
The Ephesian church
Song of Solomon 1:5;
from the ascension of Christ to heaven
A. C. 33
to 370. (2) The Smyrnaean
church
Song of Solomon 2:1;
from A. C. 371
to 707; (3) The church at Pergamos
Song of Solomon 3:1;
from A. C. 708
to 1045. (4) The Thyatirian church
Song of Solomon 4:1
from A. C. 1046
to 1383. (5) The Sardian church
Song of Solomon 5:2
from A. C. 1384
to 1721. (6) The church at Philadelphia
Song of Solomon 6:9
from A. C. 1722
to 2059. (7) The Laodicean church
Song of Solomon 8:1
from A. C. 2060
and onwards.
But
these senses are very arbitrary
uncertain
and precarious
and limit the
several parts of it to certain periods; whereas it is applicable to believers
in all ages of time. The whole is figurative and allegorical; expressing
in a
variety of lively metaphors
the love
union
and communion
between Christ and
his church; setting forth the several different frames
cases
and
circumstances of believers
in this life; so that they can be in no case and
condition spiritual whatever
but there is something in this Song suitable to
them; and which serves much to recommend it
and shows the excellency of it;
and that it justly claims the title it bears
the Song of Songs
the most
excellent. M. BossuetF9Vid. Lowth de Sacr. Poesi Heb. Praelect. 30.
p. 393
394. & Not. Michaelis in ibid. p. 156-159. is of opinion
that
whereas the nuptial feast with the Hebrews was kept seven days
this Song is to
be distributed into seven parts
a part to be sung
one each day
during the
celebration: The first day
Song of Solomon 1:1.
The second day
Song of Solomon 2:7.
The third day
Song of Solomon 3:1.
The fourth day
Song of Solomon 5:2.
The fifth day
Song of Solomon 6:10.
The sixth day
Song of Solomon 7:12.
The seventh day
Song of Solomon 8:4.
The thought is ingenious
but seems too fanciful
and without foundation.
Commentator
John Gill (November 23
1697-October 14
1771) was an English Baptist
a biblical scholar
and a staunch Calvinist.
Gill's relationship with hyper-Calvinism is a matter of academic debate.
He was born in Kettering
Northamptonshire.
In his youth
he attended Kettering Grammar School
mastering the Latin
classics and learning Greek by age eleven. The young scholar continued
self-study in everything from logic to Hebrew. His love for Hebrew would follow
Gill throughout his life.
At the age of about twelve
Gill heard a
sermon from his pastor
William Wallis
on the text
"And the Lord called
unto Adam
and said unto him
where art thou?" (Genesis 3:9). The message
stayed with Gill and eventually led to his conversion. It was not until seven
years later that young John made a public profession when he was almost
nineteen years of age.
His first pastoral work was as an intern
assisting John Davis at Higham Ferrers in 1718 at age twenty one. He was
subsequently called to pastor the Strict Baptist church at Goat Yard Chapel
Horsleydown
Southwark in 1719. In 1757
his congregation needed larger
premises and moved to a Carter Lane
St. Olave's Street
Southwark. His
pastorate lasted 51 years. This Baptist Church was once pastored by Benjamin
Keach and would later become the New Park Street Chapel and then the
Metropolitan Tabernacle pastored by Charles Spurgeon.
During Gill's ministry the church strongly
supported the preaching of George Whitefield at nearby Kennington Common.
In 1748
Gill was awarded the honorary degree
of Doctor of Divinity by the University of Aberdeen. He was a profound scholar
and a prolific author. His most important works are:
John Gill is the first major writing Baptist
theologian. His work retains its influence into the twenty-first century.
Gill's relationship with hyper-Calvinism in English Baptist life is a matter of
debate. Peter Toon has argued that Gill was himself a hyper-Calvinist
which
would make Gill the father of Baptist hyper-Calvinism. Tom Nettles has argued
that Gill was not a hyper-Calvinist himself
which would make him merely a
precursor and hero to Baptist hyper-Calvinists.
──《John Gill’s
Exposition of the Bible》
New King James Version
Bible
NKJV
The
NKJV was commissioned in 1975 by Thomas Nelson Publishers.
One-hundred-and-thirty respected Bible scholars
church leaders
and lay
Christians worked for seven years with the goal of updating the vocabulary and
grammar of the King James Version
while preserving the classic style of the of
the 1611 version.
The
task of updating the English of the KJV involved many changes in word order
grammar
vocabulary
and spelling. One of the most significant features of the
NKJV was its removal of the second person pronouns "thou"
"thee"
"ye
" "thy
" and "thine." Verb
forms were also modernized in the NKJV (for example
"speaks" rather
than "speaketh").
Young’s
Literal Translation was completed in 1898 by Robert Young
who also compiled
Young’s Analytical Concordance. It is an extremely literal translation that
attempts to preserve the tense and word usage as found in the original Greek
and Hebrew writings. The online text is from a reprint of the 1898 edition as
published by Baker Book House
Grand Rapids
Michigan. Obvious errors in
spelling or inconsistent spellings of the same word were corrected in the
online edition of the text. This text is Public Domain in the United States.