1798–1821. Löwisohn, born in 1798, and died in 1821, was the first who recognised and elucidated the true design of this book. This sweet singer of modern Israel shows that the Song of Songs celebrates the victory of true and virtuous love in humble life over the temptations of royalty; that this book records the virtuous attachment of a shepherdess to a shepherd; that the rustic maiden having been tempted by the wisest and most celebrated king to transfer her affections, spurned every allurement, and remained faithful to her humble lover.[69]
1832. It is surprising that the profound and learned Zunz,[70] did not follow up the remarks of Löwisohn; but regarded this Song as an epithalamium.[71]
1848. This view, however, has not gained ground among the Jews; and Dr. Salomon Herxheimer, chief Rabbi of Anhalt-Bernburg, in his translation of the Old Testament with annotations, [[60]]follows the opinion of Löwisohn.[72] His opinion is that “the Song of Songs celebrates ardent and virtuous love which resists all allurements. The Shulamite, a rustic maiden warmly attached to a young shepherd, is taken against her will to the court of King Solomon. The king offers everything to win her affections, but she does not suffer herself to be dazzled either by the royal court, or by the sweet flatteries of the king himself, and remains faithful to her absent lover.”
1854. Dr. Philippson, Rabbi of Magdeburg, propounded the same view.[73] The design of the book is to show that true and virtuous love is invincible, and is not to be bought, but is a flame of God (Ch. viii. 6, 7), exemplified in the conduct of a humble shepherdess, who being attached to a shepherd, was tempted by King Solomon to transfer her affection, but who overcame all allurements, and remained faithful to her lover.
The two last-mentioned Rabbins, by virtue of their high position and great learning, may be regarded as representing the view now generally entertained by the Jews respecting the Song of Songs.[74] [[61]]
185–254. We come now to the Christian Expositors of this book, whom we shall introduce in the same chronological order, and of whose views a concise explanation will be given. The first of these is Origen, who has been justly celebrated for his genius and extensive acquirements. He was born in Alexandria in 185, and died in Tyros in 254. His commentaries upon Scripture are very extensive, and though containing much that is valuable, abound with fanciful allegories and inexplicable mysteries. His attachment to the Platonic philosophy drew him aside from the simplicity of inspired truth, and his instruction in Hebrew by R. Hillel,[75] imbued him with Hagadic interpretations of the sacred text.
His commentary upon the Song of Songs was very voluminous, of which fragments only remain, but these are of a very elaborate kind, and sufficient to reveal his whole design. He admits an historical sense as an epithalamium on the marriage of Solomon with Pharaoh’s daughter,[76] but in him we meet with a full exhibition of the allegorical allusion to the marriage union of Christ and his Church, which has been adopted by the majority of expositors to the present day. He says, “Blessed is he who enters the holy place, but more blessed is he who enters the holy of holies; blessed is he who keeps the Sabbath, but more blessed is he who keeps the Sabbath of Sabbaths; so blessed is he who sings holy songs, but more blessed is he who sings the Song of Songs.”
He finds in it four distinct parties; a bridegroom and bride with their separate companions. By “the bridegroom,” we are to understand Christ, by “the bride,” the Church, by “the [[62]]companions” of the former, angels and saints in heaven, and by “the maidens” of the latter, believers on the earth.
The following is a specimen of Origen’s method of interpretation:—
[2], [3]. Let him kiss me, &c. This is the suppliant voice of the bride, of which the meaning is, “How long will my bridegroom send kisses by Moses and kisses by the Prophets? I want to touch his lips. Let him come,” she says to the father of the bridegroom, “and give me kisses of his mouth.” The father hears and sends his son; she seeing him near says, “How good are thy breasts above wine, and the odour of thy perfumery above all sweet spices.” The bridegroom Christ, sent by the Father, comes anointed to the Spouse, who says to him, “Thou lovest righteousness and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” If the odour of that ointment be upon us, we shall become a sweet savour of Christ. Sin has putrid effluvia, virtue breathes forth sweet perfume. The one is an emanation of the flesh, the other of the Spirit.
Thy name, &c. This is prophetic. Only so far as the name of God comes into the world is this ointment poured forth. In the Gospel, a woman having an alabaster box of very precious ointment poured it upon the head of Christ. One who was a sinner poured it upon his feet, and one who was not a sinner poured it upon his head. These are not narratives merely, but mysteries. It is not wonderful that the house was filled with the odour of the ointment, since the world will be. It is written in the same place concerning Simon the leper. I think the leprous Simon to be the prince of this world, whose house at the coming of Christ was filled with sweet odour. Therefore do the virgins love thee, because, through the Holy Spirit, the love of God is shed abroad in our hearts. The maidens at first are not present, but, upon hearing a chorus from them in praise of the bridegroom, she says, The virgins love thee. By their coming up it is said, ‘After thee and the odour of thine ointments we will run.’
[4]. Draw me, &c. In a race all run, but one receiveth the prize. This prize is Christ. The bride, pure and fair, having entered into the royal apartments, returns to the maidens, and tells them what she has seen. The king hath brought me into his chambers. He praises the bride. He says, Justice hath loved thee. Then the bride says to the maidens,
[5]. Black I am, &c. Do not look upon me because I am blackened, for the sun hath looked upon me. How black and without whiteness, is she beautiful? Black with sin, and comely because converted. Because not yet purged from all sin she is called black, but her dark colour will not remain. She is made white as she ascends to greater things, according to ch. viii. 5. “Who is this that cometh up from the wilderness, leaning upon her beloved?” Tents of Kedar, say the Hebrews, are dark: skins of Solomon, such as ornamented the temple, were comely.