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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.