We have undertaken to interpret this book, not because we have the desire to show our erudition, as some do, who spend all their work on the dark books, because this may serve to make them famous as highly gifted people, since they have dared to tackle such things, which others shun because of their darkness, and in dark matters everyone is free to speculate and give free rein to his speculations or own thoughts: But that, after rejecting the unrighteous opinions with which this book has hitherto been obscured, we may indicate another, more suitable conception, which is useful for life and for the right contemplation of the benefits of God.
For we know that this is the purpose of all Scripture, that it serves "for teaching, for punishment, for correction, for chastening in righteousness, that a man of God may be perfect, fitted for every good work," as Paul says 2 Tim. 3:16, 17. Those who do not have this purpose in mind may, by their presumptions, cause inexperienced people to think that they are learned people, but they still do not recognize the true juice and power of the Scriptures. And this scholarship is not unlike the bodies that are afflicted with dropsy; they have indeed, puffed up by exceedingly strong tumors, the appearance of being rich in sap and power, but it is such a sap that is quite corrupt and bad. Therefore, in the interpretation, we direct our thoughts so that this book may also instruct us, both with such teaching that is useful for life and with all kinds of comfort.
For we will never agree with those who think that it is a love poem about Pharaoh's daughter, whom Solomon had loved; nor do I like that we interpret it from the connection of God and the synagogue, or, as those do who deal with secret interpretations (tropologistae), from the believing soul. For, dear, what kind of
What fruit can be obtained from these opinions? Although this book, since it is interpreted in so many ways by those who have written about it, still lies in darkness, we will not miss the main opinion by persisting in the new way, even if we may perhaps err here and there in individual pieces. My opinion is now this:
In the holy scriptures there are three books of Solomon. The first, Proverbs, deals mostly with the household, and gives general (communia) rules for this life and customs, not in the way the philosophers of the pagans did, but the more important doctrine of faith and the fear of God, of which the pagans knew nothing, is interspersed throughout. The second book, Ecclesiastes, concerns worldly government, and instructs not only everyone in general, but especially the authorities, namely, that he who presides over others must fear God, and do bravely what is in front of his hands, and should not let himself be weary in carrying out his office, neither by the difficulty of a matter, nor by the ingratitude of men. The third is this present picture, which has the title: the Song of Songs. This actually belongs to the preacher. For it is a hymn of praise to the temporal government, which in the days of Solomon was at its height in the most beautiful peace. For as in the holy scriptures those who composed the songs wrote them of the things which they had accomplished, so Solomon praises his temporal government by this poem, and begins, as it were, a song of praise for the peace and the present state of the commonwealth, in which he gives thanks to God for the exceedingly great benefits, the external peace, as an example to others, so that they too may learn in this way to give thanks to God, to recognize His very great benefits, and to pray, if something does not go right in the regiment, that it may be improved.
*) This superscription is missing in the Wittenberg and Jena editions.