354–430. Augustin, who was born at Tagesta in Numidia, in 354, and died in 430, materially aided Jerome in the spread of the allegorical interpretation in the West. He regards the Song of Songs as describing “the holy loves of Christ and his Church.”
Of ch. i. 7, “Tell me, O thou whom my soul loveth, where thou feedest thy flock, where,” &c., he says it is one testimony in behalf of the church in Africa, which lies in the meridian of the world. The church asks Christ to tell her where the one true church is, where it feeds and reclines. The bridegroom answers, In the meridian, I feed in the meridian, I recline in the meridian. The church is in other parts, but in Africa is its meridian. This is the language of believers out of Africa, who also say, “For why should I be as one roaming among the flocks of thy companions?” that is, why remain concealed and unknown? Other churches are not thy flock, but the flocks of thy companions. Upon the adjuration, “I adjure you,” &c. vii. 7, he observes, The church in these words addresses her own daughters. She is a field of God, fruitful in graces, to which by loving Christ the martyrs come, whom he wishes to lay down their lives as lovingly as he laid down his life for them. Ch. ii. 15. “Take us the foxes,” &c., that is, withstand, confute, subdue, heretics that injure the ecclesiastical vines. Bind them by Scripture testimony, as Samson bound the foxes together, and put fire to their tails, by warning them of the condemnation they have deserved. In ch. iv. 16, “Awake, O north, and come, thou south wind,” &c., he says, the north wind is from the cold icy regions of the devil and his angels, and the south wind is the spirit of grace blowing at noon from warm and shining regions, that cause the spices to flow out, as the apostle says, “We are unto God a sweet savour of Christ in them that are saved, and in them that perish.”
360–429. Theodore, bishop of Mopsuestia, who wrote a commentary on this book, also rejected the allegorical meaning, and adhered to its literal and obvious sense. Pity that his commentary is lost, and that the only account of it is from his enemies.
386–457. So general was the dissatisfaction with the allegorical interpretation of the Song of Songs, and so different were the theories respecting it at the time of Theodoret or Theodorit, bishop of Cyrus in Syria, who was born at Antioch about 386, and died 457, that he was obliged to mention and refute them. [[66]]
There are some, says this prelate, who do not admit that the Song of Songs has a spiritual sense, and make of it such a texture of fables, which is unbecoming even to the insane. Some maintain that Solomon is here celebrating himself and the daughter of Pharaoh; others take the Shulamite, not as Pharaoh’s daughter, but as Abishag; and others, again, considering the thing with a little more reverence, call this book a Royal address, and take “the bride,” to be the people of Israel, and “the bridegroom” the king. I have, therefore, found it necessary, before proceeding with the interpretation, first, to refute this false and pernicious interpretation, and then to fix the obvious design of this book.
1. These people, he submits, ought to remember that those holy fathers were much wiser, and had more spiritual minds than they had, that this book was incorporated in the sacred writings, and that the Church revered it for its spiritual meaning, &c.
2. Through Manasseh and the destruction of Jerusalem, the writings of the Old Testament were lost, but the Holy Spirit restored them to Ezra by inspiration. Now the Holy Spirit could not have inspired any other than a divine book.
3. Because the holy fathers saw this, they have either written devotional commentaries on the entire book, or filled their writings with its thoughts, as for instance, Eusebius and others, who were near the apostolic age. Now, are we not to believe these holy fathers? not believe the Holy Ghost? not obey the voice of God rather than our own opinions? We must so deal with the sacred Scriptures as not to regard letters merely, but draw out the hidden spirit from obscurity.
“The bridegroom” is Christ, “the bride” his church; “the daughters of Jerusalem” are pious, but still unfinished souls (young in a Christian sense), which have not as yet attained the perfection of the bride, but imitate her example; “the companions of the bridegroom” are either the angels or the prophets.
The following is a specimen of his commentary:—