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Let him kisse me with the kisses of his mouth: for thy loue is better then wine.
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hippolytus of RomeAD 235
Fragments from Commentaries on Various Books of Scripture - On the Song of Songs
And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase "Song of Songs; "for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, "These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out." And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the "Parables" and "Songs," in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS, PROLOGUE
And let us first attempt to investigate concerning the reason why it is that, although the churches of God have received three volumes written by Solomon, the book of Proverbs was put first among them, then second the book which is called Ecclesiastes, and the volume of the Song of Songs is reckoned in the third place.… We can call these moral, natural, and contemplative.… Now the moral discipline is called that through which the honest morals of living are applied and practices that tend toward virtue are prepared. It is called the natural discipline where the nature of each and every object is discussed so that nothing is done contrary to nature in life, but each thing is considered in its uses for which it was made by its Creator. It is called the contemplative discipline by which we pass over visible things and contemplate something about the divine and heavenly matters and view them with that mind alone, because we are passing over their bodily appearance.Some wise men of the Greeks taught things that they had taken from Solomon, on the grounds that he had taught them through the Spirit of God in a time and age long before them.… Solomon found these things before them and taught them through the wisdom that he received from God, as it is written, “And God gave Solomon understanding and very much wisdom and a breadth of heart like the sand on the shore of the sea. And wisdom multiplied in him above all the ancient sons of men and above all the wise men of Egypt.” Therefore, since Solomon wished to distinguish and separate those three disciplines (i.e., the moral, the natural and the contemplative), which earlier we said were the general disciplines, he published them in three books, with the individual books connected to the one following, each one in its own order.
Therefore, first in Proverbs he taught the moral topic by writing down the practices of life in succinct and brief adages. But he covered the second topic, which is called “natural,” in Ecclesiastes, in which he discusses many things about the world, separates the empty and vain items from the useful and necessary, and admonishes us to leave vanity and pursue the useful and proper things. He handles the contemplative topic in this book, which is now held in our hands, that is, in the Song of Songs, in which he instills into the soul the love of heavenly affairs and the desire for divine matters, all under the guise of a bride and groom, thereby teaching how to arrive at fellowship with God through the paths of charity and love.
This book is located last so that someone would come to it when he has been cleansed in his morals and has learned the knowledge of and distinction between corruptible and incorruptible things. This is so that he may not be offended in any of those figures by which the love of the bride for her heavenly bridegroom (which is really the love of the perfect soul for the Word of God) is described and formulated. For once those things have been dealt with, by which the soul is purified through its acts and morals and is led to the distinguishing of natural matters, one comes competently to dogmatics and to mystical matters and ascends to a contemplation of the Godhead with a sincere and spiritual love.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS, PROLOGUE
Therefore, in this book, which had to be written about the love of the groom and the bride, it is well written so that neither “son of David” nor “king” nor any of those things is used as the groom’s name, because it could be understood to pertain to the corporeal realm. Thus, rightly let the bride now made perfect say about him, “Although we knew Christ at some time according to the flesh, now we however no longer know him in this way,” lest someone think that she loved something corporeal or enfleshed and lest some fault be believed to be brought into her love. Therefore, it is only “the Song of Songs of Solomon” and not “of the Son of David” or “the king of Israel” and no other understanding at all of a fleshly name is mixed among them.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS, PROLOGUE
But even here it does not escape notice that some write the title of this book as “Songs of Songs,” which is not written correctly, for it is not a plural but a singular “Song” that is written here: “Song of Songs.”They take it to mean that this “Song” is “of the Songs of Solomon,” as if he designated this one alone from his rather many songs. But how will we accept an interpretation of this kind, when the church of God has not accepted any songs of Solomon outside the canon that must be read and, when among the Hebrews, from whom the eloquence of God seems to have been brought to us, no other song is held canonical other than these three books of Solomon that are canonical among us?
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS, PROLOGUE
This book seems to me to be an epithalamium, that is, a marriage song, written by Solomon in the style of a drama, which he sang like a bride who is getting married and burning with a heavenly love toward her husband, which is the Word of God.…Let us come to the things that must be discussed: first, to examine a few things about love itself, which is the main reason for this writing, and next about the order of the books of Solomon, in which this book seems to have been placed in the third place. Then we will examine the title of the book itself, why it is given the superscription “Song of Songs.”
Athanasius of AlexandriaAD 373
This Book was written by Solomon and composed throughout from beginning to e mystically, by way of enigmatical allegory for the meaning of its doctrines is not open but hid.
Nevertheless, if diligently sought after, it is found wherefore it becomes those who have understanding, to address them selves to the whole of this book as to a allegory, lest, through the ignorance of the unlearned, the things spoken in it fall into contempt.
It is called the Song of Songs, because it comes after other songs, but after it no other is to be expected; by other, I mean not book, but things signified in the book. What I say is this: All Divine Scripture prophesies of the descent of the Word to us, and of His coming in the Flesh. For this is the will of God; and in the Prophets, and in all Holy Scripture this is primarily set forth. But to this Divine theme they add discourses concerning the nations, Babylon, Damascus, Moab, and others; and in every part of Scripture they rebuke sinners, and the wicked are urged to repentance, and are threatened with the future judgment of fire. Other Scriptures, indeed, foretell: as Moses, "A prophet shall the Lord your God raise up unto you of your brethren, like into me;(Deut 18:15)" and Isaiah, " Behold, a virgin shall conceive, and shall bring forth a son'(Is 7:14); and Micah, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be exalted to the top of the mountains;(Mi 4:1)" and others prophesied in divers manners, according to the grace of the Spirit. But from all which they spoke, the Lord, Whom they foretold, was expected. Thus many predicted Him, and until He came ceased not to prophesy of Him. And these all are songs. But the Song of Songs is not as a prophecy or sign; but Him, Whom others foretold, it shows, as it were, to be already come, and to have taken Flesh; wherefore, as on the marriage of the Word and Flesh, the Song of Songs sings the Epithalamium. The other Scriptures, indeed, speak of the Savior, and meanwhile discourse of various things, but this Book sings only the marriage of the Word and Flesh. Wherefore in other Scriptures are found words of indignation and wrath, and terrible threats; but this Book, since it signifies nothing else but the appearance of the Word, breathes only sweetness, joy, and cheerfulness. For when the Bridegroom is come, it behooves all to rejoice, and none to mourn, as the Lord said. For when He came He bare our infirmities, and turned our sorrows into joy. As, therefore, after the Dispensation of the Savior, we expect no other prophet, so after the things treated of in the Song of Songs, is there nothing else signifying what is later to be expected. And the things allegorized in this Song are found spoken at intervals in the Prophets and other Scriptures. Again, as John pointed to the Lamb of God, and the Law and the Prophets are until John, so the things which are signified in the Song of Songs are the completion of all that is contained in all Holy Scripture, For what is to be expected after the Advent of Christ but judgment and retribution? therefore, they who bring in Prophets after the Lord are deceived and condemned as heretics. For which cause it is "the Song of Songs”' in that after it no other is to be expected. And as under the Law there was the Holy Place, and after it the Holy of Holies, but after the Holy of Holies no other place within; so after other songs is the Song of Songs, and after the Song of Songs is not to be expected any further or later promise: for the Word was once made Flesh, and finished the work. And this whole Book is full of Dialogues between the ancient people and the Word, and the whole human race and the Word, and the Church from among the Gentiles and Him—and again, between the Word and her, and the whole human race—then between the Gentiles and Jerusalem, and between Jerusalem and the Word, concerning the called from among the Gentiles and herself. Afterwards is the preaching by ministering angels to those who are called among men. These, therefore, are the words of the ancient people entreating Him to come down and be joined to Flesh: "Let him kiss me with the kisses of his mouth, for my breasts are better than wine," and again, they invite Him in these words: " Things new and old have I laid up for Thee, my Beloved." And, generally, all is to the Word, that He would assume our Flesh: " Oh, that Thou wert as my Brother, that sucked the breasts of my Mother; when I should find Thee without I would kiss Thee, yea, I should not be despised. I would lead Thee, and bring Thee unto my Mother's house, and into the chamber of her that conceived me." For they prayed Him that He would take flesh not of another, but of that very womb of which we were born, although not as ourselves of man and woman. For, as Creator, He took to Himself from the Virgin only, but yet of human nature, for of that nature was Mary, the Mother of God. And this is the language of the Word' now assuming flesh unto those who desired Him: " I am come into thy garden, My Sister, My Spouse; I have gathered My myrrh with My spice, I have eaten My bread with My honey, I have drink My wine with My milk." For having entered into His own garden, the creature, He took to Himself a body of the Virgin, and was made Man. For the body was mortal, but joined to the sweet savour of the Most Holy Word. And although, as man, He admitted the food of milk into His body, yet He imparted to it the wine of His own perfection. For as He partook of milk, so of Himself He wrought the work of Divinity. Then the Word, having clothed Himself with a body, calls to His ancient people, as those to whom were first committed the Oracles, in these words: "Rise up, My Love, My Fair One, My Dove; for, lo, the winter is past, the rain is over and gone, and the flowers appear in the earth; the pruning-time is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, the vines yield their fruit." For thus He instructs His first people as having received temporarily the shadow of the law, and as knowing the voice of the turtle. Then the Word, having called to Jerusalem, afterwards calls to those of the Gentiles (for there is one Lord, both of Jews and Gentiles): 'Come with Me from Lebanon, My Spouse, with Me from Lebanon; look from the top of Senir and Hermon, from the lions' dens, from the mountains of the leopards." For from idolatry and the fierce manners of wild beasts, He calls her to Faith: she therefore, being called from the Gentiles, and now filled with compunction, says thus to the Word: "Tell me, Thou whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon; for why should I be as one that tumeth aside by the flocks of Thy companions?" For, having learnt by experience how prone she was to changes, she desires to be confirmed and strengthened for the future, lest she should suffer the like again. And the Word, being called upon.
teacheth her in these words: "If thou knowest not thyself, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents." For none can know God, unless he first knows himself. For piety towards God is the first principle of knowledge; but it is not a knowledge from without, but the understanding of the soul herself, joined with faith. Jerusalem, beholding the calling of the Gentiles through the uncircumcision of faith, exclaims with wonder: "What see ye in the Shulamite, who comes as a band of singers from the camp?" For not from one, but every nation, do they come, and leaving their own camps, and breaking their swords, occupy their thoughts henceforth in the things of peace. And the Church of the Gentiles, beholding Jerusalem as reproaching her, defends herself, that not in vain is her calling: "I am black, but comely, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am black, because the sun hath looked upon me. My mother's children fought against me; they made me keeper of the vineyards; but mine own vineyard have I not kept." I am black, yet am under the sun itself; for, although I am uncircumcised, she says, yet have I renounced idols, and am come out from my mother's house, as did Abraham; for I am of the same faith. Wherefore, I entreat you, bring me to the house of wine, set love over me: comfort me with ointments, heap me up citrons, for I am wounded with love'. Regard not my uncircumicision, but receive me in love, Law and Prophets. For although I cast forth an ill scent from cruelty, yet do thou instruct me, and strengthen with thy sweet savor, for I am wounded with love. Therefore " I adjure you, O daughters of Jerusalem, among the herds and powers of the field, that ye stir not up nor awaken Love until He please." I adjure you, O fathers, not by the powers, for that is unlawful, but among the powers of Paradise, that looking to Him, as unto Adam, ye would so receive me; for there was then no circumcision, and now the state of Adam is renewed. The Word, beholding and accepting the faith of the Gentiles, saith, " Thou art beautiful, My Love, as Tirzah, comely as Jerusalem, terrible as an army with banners." For they, who are of the Gentiles, must not be otherwise than as Jerusalem, that they may be one people. And this is done when we both honour the Law and believe in Christ. For there is one God, both of the Law and the Gospel; and he who is not as Jerusalem, is not the friend of the Word. Jerusalem, beholding the faith of her children, and the love of the Word towards man, says, "I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded: or ever I was aware, my soul made me like the chariots of Amminadib." "Into the garden of nuts,” that is, into the Scriptures; which are as nuts, hard without and spiritual within. I saw that I must be yoked, as in a chariot, to the called of the Gentiles. Therefore when both people are joined, then is the preaching sent forth to all the world, and its ministers are the angels, saying, "Go forth, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart." For he who goes forth from wickedness shall see the immutable oneness of the Word and Flesh. For when the espousals of the "Word were made with us through His union with the Flesh, then He obtained the victory over death, for which cause all things are filled with joy. Such are some of the dialogues in this Song of Songs, from which any one may take example, and be able to adapt like parts in like manner, according to his under-standing.
Gregory of ElviraAD 392
EXPLANATION OF THE SONG OF SONGS 1:2
For thus is it called the Canticle of Canticles, inasmuch as it is above every canticle that Moses and Mary in Exodus and Isaiah and Habakkuk and others sang. These are better canticles because they give praise to the Lord with joyful mind and soul for the liberation of the people, or for their conversion, or in gratitude for the divine works. Here they are superior also because the voice of the singing church and of God is heard. Because the divine and human are united with one another, therefore, it is called the Canticle of Canticles, that is, the best of the best.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 1
Another Solomon is signified here: one who is also descended from the seed of David according to the flesh, one whose name means peace, the true king of Israel and builder of God’s temple. This other Solomon comprehends the knowledge of all things. His wisdom is infinite and his very essence is wisdom, truth, as well as every exalted, divine name and thought. [Christ] used Solomon as an instrument and speaks to us through his voice first in Proverbs and then in Ecclesiastes. After these two books he speaks in the philosophy set forth in the Song of Songs and shows us the ascent to perfection in an orderly fashion.…It is not accidental, I think, that the book is ascribed to Solomon. This serves as an indication to readers to expect something great and divine.…
Proverbs teaches in one way and Ecclesiastes in another; the philosophy of the Song of Songs transcends both by its loftier teaching.
JeromeAD 420
LETTER 53.8
Solomon, a lover of peace and of the Lord, corrects morals, teaches nature, unites Christ and the church, and sings a sweet marriage song to celebrate that holy bridal.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS, PREFACE
Some commentators misrepresent the Song of Songs, believe it to be not a spiritual book [and] come up instead with some fanciful stories inferior even to babbling old wives’ tales and dare to claim that Solomon the sage wrote it as a factual account of himself and the Pharaoh’s daughter.… Those of a more serious frame of mind, on the contrary, gave the name “royal” to the material, and saw the people referred to as the bride and the groom.…My view is that when they read this composition and noticed in it unguents, kisses, thighs, belly, navel, cheeks, eyes, lilies, apples, nard, ointment, myrrh and the like, in their ignorance of the characteristics of the divine Scripture they were unwilling to get beyond the surface, penetrate the veil of the expression, gain entrance in spirit and behold the glory of the Lord with face unveiled. Rather, they gave the text a corporeal interpretation and were drawn into that awful blasphemy.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS, PREFACE
Let us consider why on earth Solomon the sage called it not Song but “Song of Songs”; after all, the fact that nothing that is the result of the divine Spirit’s action is said idly and to no purpose is clear to people of a sober and pious mind. This being the case, the question needs to be asked why the work is called “Song of Songs” and not Song. In fact, we find many songs, psalms, hymns and odes, oral and written, both in blessed David and in the biblical authors before him and after him.…Solomon the sage … composed a song that was not for triumph in battle or for morning prayer but for a wedding.…
The Song of Songs … outlines his wedding and depicts his love for the bride. “Bride” is the term he uses of the people who in the above songs have been freed from captivity, have attained their freedom and associated themselves to the king, retaining an indelible memory of his favors, giving evidence of great benevolence and affection for him and constantly attending on him. Then, when the powers on high enquire, “Who is the king of glory?” they long to be with him, unable to bear being separated even for a short space of time from their savior. This is the reason this book is called the Song of Songs, the phrase suggesting that those other songs were composed with a view to this song, and the others lead to this one.…
This is the reason, therefore, that the book is called the Song of Songs, in that it teaches us the major forms of God’s goodness and reveals to us the innermost recesses and the holiest of holy mysteries of divine loving-kindness.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS, PREFACE
It is also necessary to say by way of introduction that three works belong to Solomon: Proverbs, Ecclesiastes and the Song of Songs. Proverbs offers those interested moral benefit, while Ecclesiastes comments on the nature of visible realities and thoroughly explains the futility of the present life so that we may learn its transitory character, despise passing realities and long for the future as something lasting. The Song of Songs … brings out the mystical intercourse between the bride and the bridegroom, the result being that the whole of Solomon’s work constitutes a kind of ladder with three steps—moral, physical and mystical. That is to say, the person approaching a religious way of life must first purify the mind with good behavior, then strive to discern the futility of impermanent things and the transitory character of what seems pleasant, and then finally take wings and long for the bridegroom, who promises eternal goods. Hence this book is placed third, so the person treading this path comes to perfection.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS, PREFACE
Let us, therefore, understand the church as the bride, and Christ as the bridegroom, and as the young girls attending the bride souls that are pious and youthful, who have not yet attained the virtue of the bride and been accorded perfection—hence their attending on the bride but not being called brides.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS, PREFACE
Let us set about the commentary by making this considerable recommendation to those reading it, not to charge us with plagiarism if they find in our commentary something said by the fathers. We admit, in fact, that we have found in them the basis for clear exposition; far from being plagiarism, however, such material is an inheritance from our forebears. Some things that we include we have taken from them, other things we came up with ourselves and added; some things expressed at length by certain commentators we abbreviated, other things requiring further work we developed.
Bernard of ClairvauxAD 1153
SERMON 1 ON THE TITLE OF THE BOOK
The instructions that I address to you, my brothers, will differ from those I should deliver to people in the world, at least the manner will be different. The preacher who desires to follow St Paul's method of teaching will give them milk to drink rather than solid food, and will serve a more nourishing diet to those who are spiritually enlightened: "We teach," he said, "not in the way philosophy is taught, but in the way that the Spirit teaches us: we teach spiritual things spiritually." And again: "We have a wisdom to offer those who have reached maturity," in whose company, I feel assured, you are to be found, unless in vain have you prolonged your study of divine teaching, mortified your senses, and meditated day and night on God's law. Be ready then to feed on bread rather than milk. Solomon has bread to give that is splendid and delicious, the bread of that book called "The Song of Songs." Let us bring it forth then if you please, and break it.
2. Now, unless I am mistaken, by the grace of God you have understood quite well from the book of Ecclesiastes how to recognize and have done with the false promise of this world. And then the book of Proverbs - has not your life and your conduct been sufficiently amended and enlightened by the doctrine it inculcates ? These are two loaves of which it has been your pleasure to taste, loaves you have welcomed as coming from the cupboard of a friend. Now approach for this third loaf that, if possible, you may always recognize what is best. Since there are two evils that comprise the only, or at least the main, enemies of the soul: a misguided love of the world and an excessive love of self, the two books previously mentioned can provide an antidote to each of these infections. One uproots pernicious habits of mind and body with the hoe of self-control. The other, by the use of enlightened reason, quickly perceives a delusive tinge in all that the world holds glorious, truly distinguishing between it and deeper truth. Moreover, it causes the fear of God and the observance of his commandments to be preferred to all human pursuits and worldly desires. And rightly so, for the former is the beginning of wisdom, the latter its culmination, for there is no true and consummate wisdom other than the avoidance of evil and the doing of good, no one can successfully shun evil without the fear of God, and no work is good without the observance of the commandments.
3. Taking it then these two evils have been warded off by the reading of choice books, we may suitably proceed with this holy and contemplative discourse which, as the fruit of the other two, may be delivered only to well prepared ears and minds.
Before the flesh has been tamed and the spirit set free by zeal for truth, before the world's glamour and entanglements have been firmly repudiated, it is a rash enterprise on any man's part to presume to study spiritual doctrines. Just as a light is flashed in vain on closed or sightless eyes, so "an unspiritual person cannot accept anything of the Spirit of God.'' For "the Holy Spirit of instruction shuns what is false," and that is what the life of the intemperate man is. Nor will he ever have a part with the pretensions of the world, since he is the Spirit of Truth. How can there be harmony between the wisdom that comes down from above and the wisdom of the world, which is foolishness to God, or the wisdom of the flesh which is at enmity with God? I am sure that the friend who comes to us on his travels will have no reason to murmur against us after he has shared in this third loaf.
4. But who is going to divide this loaf? The Master of the house is present, it is the Lord you must see in the breaking of the bread. For who else could more fittingly do it ? It is a task that I would not dare to arrogate to myself. So look upon me as one from whom you look for nothing. For I myself am one of the seekers, one who begs along with you for the food of my soul, the nourishment of my spirit. Poor and needy, I knock at that door of his which, "when he opens, nobody can close,'' that I may find light on the profound mystery to which this discourse leads. Patiently all creatures look to you, O Lord. "Little children go begging for bread; no one spares a scrap for them;'' they await it from your merciful love. O God most kind, break your bread for this hungering flock, through my hands indeed if it should please you, but with an efficacy that is all your own.
5. Tell us, I beg you, by whom, about whom and to whom it is said: "Let him kiss me with the kiss of his mouth.'' How shall I explain so abrupt a beginning, this sudden irruption as from a speech in mid-course? For the words spring upon us as if indicating one speaker to whom another is replying as she demands a kiss— whoever she may be. But if she asks for or demands a kiss from somebody, why does she distinctly and expressly say with the mouth, and even with his own mouth, as if lovers should kiss by means other than the mouth, or with mouths other than their own ? But yet she does not say: "Let him kiss me with his mouth"; what she says is still more intimate: "with the kiss of his mouth." How delightful a ploy of speech this, prompted into life by the kiss, with Scripture's own engaging countenance inspiring the reader and enticing him on, that he may find pleasure even in the laborious pursuit of what lies hidden, with a fascinating theme to sweeten the fatigue of research. Surely this mode of beginning that is not a beginning, this novelty of diction in a book so old, cannot but increase the reader's attention. It must follow too that this work was composed, not by any human skill but by the artistry of the Spirit, difficult to understand indeed but yet enticing one to investigate.
6. So now what shall we do? Shall we by-pass the title? No, not even one iota may be omitted, since we are commanded to gather up the tiniest fragments lest they be lost. The title runs: "The beginning of Solomon's Song of Songs." First of all take note of the appropriateness of the name "Peaceful," that is, Solomon, at the head of a book which opens with the token of peace, with a kiss. Take note too that by this kind of opening only men of peaceful minds, men who can achieve mastery over the turmoil of the passions and the distracting burden of daily chores, are invited to the study of this book.
7. Again, the title is not simply the word "Song," but "Song of Songs," a detail not without significance. For though I have read many songs in the Scriptures, I cannot recall any that bear such a name. Israel chanted a song to Yahweh celebrating his escape from the sword and the tyranny of Pharaoh, and the twofold good fortune that simultaneously liberated and avenged him in the Red Sea. Yet even though chanted, this has not been called a "Song of Songs"; Scripture, if my memory serves me right, introduces it with the words: "Israel sang this song in honor of Yahweh." Song poured from the lips of Deborah, of Judith, of the mother of Samuel, of several of the prophets, yet none of these songs is styled a "Song of Songs." You will find that all of them, as far as I can see, were inspired to song because of favors to themselves or to their people, songs for a victory won, for an escape from danger or the gaining of a boon long sought. They would not be found ungrateful for the divine beneficence, so all sang for reasons proper to each, in accord with the Psalmist's words: "He gives thanks to you, O God, for blessing him.'' But King Solomon himself, unique as he was in wisdom, renowned above all men, abounding in wealth, secure in his peace, stood in no need of any particular benefit that would have inspired him to sing those songs. Nor does Scripture in any place attribute such a motive to him.
8. We must conclude then it was a special divine impulse that inspired these songs of his that now celebrate the praises of Christ and his Church, the gift of holy love, the sacrament of endless union with God. Here too are expressed the mounting desires of the soul, its marriage song, an exultation of spirit poured forth in figurative language pregnant with delight. It is no wonder that like Moses he put a veil on his face, equally resplendent as it must have been in this encounter, because in those days few if any could sustain the bright vision of God's glory. Accordingly, because of its excellence, I consider this nuptial song to be well deserving of the title that so remarkably designates it, the Song of Songs, just as he in whose honor it is sung is uniquely proclaimed King of kings and Lord of lords.
9. Furthermore if you look back on your own experience, is it not in that victory by which your faith overcomes the world, in "your exit from the horrible pit and out of the slough of the marsh," that you yourselves sing a new song to the Lord for all the marvels he has performed? Again, when he purposed to "settle your feet on a rock and to direct your steps," then too, I feel certain, a new song was sounding on your lips, a song to our God for his gracious renewal of your life. When you repented he not only forgave your sins but even promised rewards, so that rejoicing in the hope of benefits to come, you sing of the Lord's ways: how great is the glory of the Lord! And when, as happens, texts of Scripture hitherto dark and impenetrable at last become bright with meaning for you, then, in gratitude for this nurturing bread of heaven you must charm the ears of God with a voice of exultation and praise, a festal song. In the daily trials and combats arising from the flesh, the world and the devil, that are never wanting to those who live devout lives in Christ, you learn by what you experience that man's life on earth is a ceaseless warfare, and are impelled to repeat your songs day after day for every victory won. As often as temptation is overcome, an immoral habit brought under control, an impending danger shunned, the trap of the seducer detected, when a passion long indulged is finally and perfectly allayed, or a virtue persistently desired and repeatedly sought is ultimately obtained by God's gift; so often, in the words of the prophet, let thanksgiving and joy resound. For every benefit conferred, God is to be praised in his gifts. Otherwise when the time of judgment comes, that man will be punished as an ingrate who cannot say to God: "Your statutes were my song in the land of exile."
I0. Again I think that your own experience reveals to you the meaning of those psalms, which are called not Songs of Songs but Songs of the Steps, in that each one, at whatever stage of growth he be, in accord with the upward movements of his heart may choose one of these songs to praise and give glory to him who empowers you to advance. I don't know how else these words could be true: "There are shouts of joy and victory in the tents of the just." And still more that beautiful and salutary exhortation of the Apostle: "With psalms and hymns and spiritual canticles, singing and chanting to the Lord in your hearts."
11. But there is that other song which, by its unique dignity and sweetness, excels all those I have mentioned and any others there might be; hence by every right do I acclaim it as the Song of Songs. It stands at a point where all the others culminate. Only the couch of the Spirit can inspire a song like this, and only personal experience can unfold its meaning. Let those who are versed in the mystery revel in it; let all others burn with desire rather to attain to this experience than merely to learn about it. For it is not a melody that resounds abroad but the very music of the heart, not a trilling on the lips but an inward pulsing of delight, a harmony not of voices but of wills. It is a tune you will not hear in the streets, these notes do not sound where crowds assemble; only the singer hears it and the one to whom he sings - the lover and the beloved. It is preeminently a marriage song telling of chaste souls in loving embrace, of their wills in sweet concord, of the mutual exchange of the heart's affections.
12. The novices, the immature, those but recently converted from a worldly life, do not normally sing this song or hear it sung. Only the mind disciplined by persevering study, only the man whose efforts have borne fruit under God's inspiration, the man whose years, as it were, make him ripe for marriage years measured out not in time but in merits - only he is truly prepared for nuptial union with the divine partner, a union we shall describe more fully in due course. But the hour has come when both our rule and the poverty of our state demand that we go out to work. Tomorrow, with God's help, we shall continue to speak about the kiss, because today's discourse on the title sets us free to resume where we had begun.
Richard ChallonerAD 1781
This Book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse: which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved, but, above all others, the immaculate and ever blessed virgin mother.
Richard ChallonerAD 1781
Let him kiss me: The church, the spouse of Christ, prays that he may love and have peace with her, which the spouse prefers to every thing delicious: and therefore expresses (ver. 2) that young maidens, that is the souls of the faithful, have loved thee.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Song of Solomon 1:1 serves as the authoritative superscription for one of the Bible's most unique and profound books. It unequivocally identifies the work as "The Song of Songs," a Hebrew superlative signifying its unparalleled excellence and supreme beauty among all lyrical compositions. Furthermore, it attributes the authorship of this masterpiece to King Solomon, a figure renowned throughout antiquity for his extraordinary wisdom and extensive literary output. This foundational verse immediately establishes the book's poetic genre and sets the stage for its rich exploration of human love, desire, and the profound intimacy shared between a man and a woman.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Song of Solomon 1:1 is Superlative Construction. The phrase "Song of Songs" is a classic example of a Hebrew grammatical idiom where a noun is repeated in the genitive case to express the highest degree or ultimate excellence of that noun. This is equivalent to saying "the greatest song," "the most beautiful song," or "the supreme song." This device immediately elevates the subject matter, signaling to the reader that the love described within is not ordinary but extraordinary, unparalleled in its depth, beauty, and significance. Additionally, the verse employs Authorship Attribution, directly naming Solomon as the composer. This not only provides a historical anchor but also leverages Solomon's widespread reputation for wisdom and literary prolificacy, lending authority, gravitas, and a sense of inspired insight to the profound truths about love that the book will unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 1:1, by declaring the book's supreme excellence and Solomon's authorship, immediately positions the exploration of love within a framework of divine wisdom and beauty. Theologically, the "Song of Songs" affirms that passionate, intimate love between a man and a woman is not only good but is a divinely ordained and celebrated aspect of human experience. This stands in stark contrast to any views that might denigrate physical intimacy or romantic desire. It implicitly celebrates creation, echoing the goodness declared by God in Genesis 1:31 after creating humanity. Thematically, it lays the groundwork for understanding love as a powerful, exclusive, and beautiful force, whether interpreted literally as marital love or allegorically as the profound covenantal relationship between God and His people, or Christ and the Church.
REFLECTION AND APPLICATION
Song of Solomon 1:1 invites us into a unique biblical space—a profound celebration of love in its purest and most intense form. By labeling itself "the Song of Songs," it suggests that the love it portrays is the epitome of all love, offering timeless insights into human desire, intimacy, and commitment. For believers, this verse serves as a powerful affirmation that romantic and marital love, within its proper boundaries, is a beautiful and sacred gift from God, worthy of celebration, cultivation, and protection. It challenges us to elevate our understanding of love beyond mere physical attraction to a holistic appreciation of emotional, spiritual, and physical union, reflecting God's design for human flourishing. It also encourages us to see the sacred in the ordinary, recognizing God's hand and goodness in the most intimate of human relationships, thereby enriching our perspective on marriage and fidelity.
Questions for Reflection
FAQ
Why is Song of Solomon included in the Bible, given its focus on romantic love?
Answer: The inclusion of Song of Solomon in the biblical canon has been a subject of discussion throughout history, but its presence is widely affirmed for several compelling reasons. Primarily, it is understood to be a divinely inspired celebration of human love and sexuality within the covenant of marriage, affirming these aspects as good gifts from God, reflecting His creative design for humanity. It offers a counter-narrative to prudish or ascetic views, demonstrating that passion and intimacy are not inherently sinful but beautiful and holy when expressed within their proper, God-ordained context. Furthermore, many Jewish and Christian traditions interpret the book allegorically, seeing it as a profound depiction of the passionate, exclusive, and enduring love between God and His people (Israel), or between Christ and His Church. This allegorical interpretation finds strong support in other biblical passages that use marriage imagery to describe the divine-human relationship, such as Hosea 2:19-20 or the ultimate union portrayed in Revelation 19:7-9.
CHRIST-CENTERED FULFILLMENT
While Song of Solomon 1:1 introduces a human love song attributed to Solomon, its "Song of Songs" designation points to a supreme love that finds its ultimate and most perfect fulfillment in Christ. The unparalleled excellence of the love described within the book, whether human or divine, foreshadows the perfect, unconditional, and sacrificial love of God revealed in Jesus Christ. Just as the bridegroom pursues his beloved with unwavering devotion, Christ, the ultimate Bridegroom, relentlessly pursues His Church, His bride, with an exclusive and self-giving love, as powerfully depicted in Ephesians 5:25-27. The intimacy, mutual delight, and security celebrated in the Song of Solomon find their spiritual apex in the profound communion believers share with Christ, a relationship characterized by joy, peace, and belonging, echoing the promise of abiding in His love found in John 15:9-11. The "Song of Songs" ultimately points to the "new song" of redemption sung to the Lamb of God, whose love for His people is truly the "song of songs" for all eternity, as foreseen in Revelation 5:9.