The title
This is “the Song of songs,” excellencies above any others, for it is wholly taken up with describing the excellencies of Christ, and the love between him and his redeemed people.
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
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. - "Letter 53.8"
 | Author: Jerome Rank: Priest AD: 420 |
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.
 | Author: Hippolytus of Rome Rank: Author AD: 235 |
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. - "Homilies on the Song of Songs 1"
 | Author: Gregory of Nyssa Rank: Bishop AD: 394 |
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. - "Explanation of the Song of Songs 1.2"
 | Author: Gregory of Elvira AD: 392 |
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, s0 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.
 | Author: Athanasius the Apostolic Rank: Pope AD: 373 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
