V. 1. the Song of Songs [Solomon].
Now the Song of Songs takes its name either from its subject matter, because it deals with the greatest of all human works, namely, worldly rule, or from its manner of speaking, because it is written in sublime terms. For it is through and through a poem rich in images; images, however, make speech sublime. 1)
V. 2. He kisses me. 2)
He speaks according to the customs of that people. In our country, kisses are not considered honorable. But kisses are a sign of love and favor. So he says then: God kisses (osculatur) me, that is, he is favorable to this community, he kisses it, and shows it all kinds of benefits and love.
But this is a word of faith that he says that God cares for the kingdom, which was afflicted in many ways according to its outward appearance, that it is loved and cherished by Him. According to the outward appearance, it does not appear that he kisses the synagogue, but rather that he mistreats and detests it. But that he adds:
With the kiss of his mouth, indicates that God honors this people of his word. And this, of course, is the treasure that is rightly praised as the first in the worldly regime, without which the worldly government cannot exist for a long time. This gift, which this people had, is also praised by Paul Rom. 3, 2.: "They are trusted that God has spoken." Likewise Ps. 147, 19. 20.: "He shows Jacob his word" etc. "He does not do so to a Gentile." For it is the word that distinguishes the godly from the ungodly. It is also through the word that we come to know that all we have is
1) In the Wittenberg and Jena editions, this paragraph is added to the preceding introduction.
2) In Latin: oöeulatur mo; in the Vulgate: oseuletur.
whether in the worldly government or in the household, are gifts of God, and only signs of the divine good will and favor towards us. Although all others have an abundance of all goods, they do not recognize that they are God's gifts. Therefore, it is impossible that they should not abuse them to their destruction.
Your love is sweeter than wine.
"Love" (ubera) refers to the doctrine by which hearts are nourished, that a man may be made perfect, fitted for every good work [2 Tim. 3:17]. He compares it to wine, to which the Scripture attributes this, that it gladdens the heart [Ps. 104, 15.]. So "wine" is put in a figurative speech for all the pleasures and delights of the world. This too is to be considered a word of faith, that he says: I prefer your word to all the pleasures of the world; for everything must be related to the word.
V. 3. Your name is an ointment poured out. 3)
These are very significant and apt images. "Your name", that is, your knowledge, is like an ointment, for it gives off a pleasant smell, and is spread further by the word. For this benefit of the word is not in one corner, but it is proclaimed through my whole territory, and spreads its odor also over the neighboring peoples, like an ointment poured out.
That one may smell your good ointment.
That means, where your word is, there one feels your benefits. For the godly know through the word that they enjoy God's gifts and have them in abundance. When these are taken away, they know that they are tempted by God and bear their cross with patience.
3) Not accidentally by us, but in the Latin original this verb is placed before the following one.
That is why the maids love you.
This is a Hebrew way of speaking, that the cities are called mothers and daughters; but Jerusalem he calls "a maid" (virginem). Therefore the opinion is: By your word it happens that, moved by these so great benefits, the godly people who are here and there in my kingdom love you and cling to you with all their heart.
Until now he has praised his worldly regiment, especially because it has God's word. Therefore, the outward word is now despised by many in an ungodly way, who boast of the spirit without the oral word, through devilish revelations. And yet they do not know what is neither spirit nor word.
V. 4. Show me after you.
Knowing and being able are two different things. Therefore, when we have the word, we cannot immediately follow it, but our flesh, the world and the devil draw us away from the word. Therefore he adds a prayer: "You have given the word, for which I give you thanks; now see to it that we also do what the word teaches and follow it in our lives.
There is no state that does not have its difficulties. Take a wife, and you will soon see a great sea of troubles; you will find things that you dislike in your wife, in your children; even the care of your belly will torment you. So also those who are in the regiment feel a great many evils, for nowhere is the devil idle. Therefore, only prayer remains, through which we can overcome the difficulties and cliffs into which we fall. For God tempts us with these adversities for their sake, so that the glory of the Word may be brought to light and the divine power may be exalted in weakness; otherwise there would be no opportunity to display His glory and mercy.
This is how we run.
This is emphatic. He does not say, "We will walk," but, "We will run." If thou wilt lend me thy spirit, I will gladly execute the office of a prince, a teacher, a spouse, a disciple etc.
If you do not bestow it, no one, no matter how much effort and care, will achieve anything, especially in the worldly regime. Thus we see that through the wisdom of the greatest people the most flourishing communities have been destroyed, not promoted.
The king leads me into his chamber.
He alludes to the use of bridegroom and bride, and announces under a picture that his prayer has been heard; for he indicates the supreme benevolence of God toward us. God, he says, comforts me in the adversities I experience in my regime; he shows himself willing and inclined, just as a bridegroom, when he leads his bride into the chamber, does not do so out of hatred for the bride. Thus he expresses the highest affection that God has for those who pray, that he may hear, comfort, be favorable, make his gifts and powers plentiful, so that each one may be able to carry out his ministry all the more fruitfully.
We rejoice and are glad for you.
The answer to the prayer is followed by thanksgiving. Now I will rejoice that you do not forsake me, but receive me in your great mercy.
There is a special emphasis in the fact that he says "over you", as if he wanted to say: Apart from your comfort and help, you feel nothing but hardships, troubles, impatience, sadness, affliction, etc.".
We remember your love more than the wine.
This belongs to the thanksgiving; it means as much as: We want to be thankful, we want to remember that you remember us, how much you love us, since you give us your love (ubera,). For "the remembrance" denotes praise, commend, and give thanks. "Wine" he calls, as above [v. 2.], all fleshly and carnal pleasures.
The pious (recti -- the straight) love
The crooked (curvi), who are only concerned about their own advantage, want to live in such a way that they do not experience any hardships; but when some of these occur, they get angry and grumble with the greatest impatience. On the other hand,
When the pious (recti) experience difficulties and hardships, they bear them patiently and pray. Therefore, when they have been saved, they acknowledge the exceeding benevolence of God and His love for them, and so they love God all the more fervently. Therefore, Solomon now begins a sermon to instruct those crooked ones, so that they may also learn to overcome the present evils in the same way, namely, by suffering and praying. For this is what those do who have been challenged and have been heard, so that they also teach and instruct others, as the 116th Psalm testifies [v. 10]: "I believe, therefore I speak."
From the further Verlaus and the order of the whole book.
Furthermore, this is the order and the further course of this song, that it alternates with consolations, laments, prayers and also admonitions. For as it happens in a community that is ordered by laws, yes, as it takes shape in this life of ours, so he himself proceeds in this book, and presents us with a kind of outline of the community and of daily life, where the tribulation is followed by consolation, and the consolation by another tribulation, as night follows day. Thus in public affairs new storms, new movements and terrors are always occurring; when these are quieted, there is no rest for any length of time, but other disturbances and calamities immediately follow. Those who have to work in the worldly regiment can testify to this. Thus the apostasy of the people hit David in the beginning. No sooner was this evil removed, than another occurred, which was all the more serious the less it was expected. Absalom, his beloved son, took up arms against his father as an enemy, and was not satisfied with having driven his father out of power, but also defiled the king, his father's concubines and wives. Thus the government of a commonwealth is like a perilous navigation on a stormy sea.
Therefore, Solomon often repeats the consolations and exhortations one after the other to encourage the hearts of the rulers, so that they, broken by so great difficulties, do not go back.
The heart must not kick or despair, but learn to rise up in this way through prayer and hope for salvation. When this has occurred, the heart must again be prepared so that it does not succumb to the following evils. For as the heights of the mountains are followed by valleys, and the night by day, so salvation comes in constant change after tribulation, and after salvation again another evil. If someone pays attention to this rule, he will understand a good part of this book. After that, if someone also feels like it, it does not take much effort to think up secret interpretations.
V. 5. I am black, but I am lovely, O daughters of Jerusalem.
I reminded before that after the thanksgiving he would start a sermon.
Daughters of Jerusalem.
That is, you commonwealths and cities that are around, do not fret about it if everything does not go well.
I am black.
Although I am such a worldly regiment, appointed by God and adorned with the word of God, I seem to be exceedingly miserable according to outward appearance. Nowhere do things go as I wish, very few are those who love and protect the public peace. I do not seem to be a commonwealth, but a sort of conglomerated heap of rebellious people. Do not be annoyed by this figure, do not focus your eyes on the fact that I am black, but on the kiss that God gives me, and then you will see that I am beautiful and lovable. For even though I am afflicted in many ways by heart, I am still lovely for the sake of the word and faith. The church, too, does not appear to be lovely in appearance, but is mangled and afflicted and exposed to the opprobrium of all. But this is our consolation, that our salvation is based on word and faith, not on outward appearance.
Like the tabernacles of Kedar, like the carpets of Solomon.
The huts "Kedar", that is, the Arabs, are bad and shapeless, whereas the carpets
Solomon's are royal and very beautiful. Therefore, I think that the sentence should be divided like this: I am black like the huts of Kedar. I seem to be like a multitude of Arabs who have no orderly regiment. For there are many among my people who do not believe the word, even many who are not obedient to the authorities. Therefore, it seems to be a disorderly bunch of people rather than a well-ordered secular regiment. But nevertheless I am lovely, like the carpets of Solomon. If someone looks at the inner form, he will still see many godly people in this community, who obey and are good and faithful members of the community etc.
V. 6. Do not look at me because I am so black.
He continues with the exhortation against the aversions, and does the reminder: "Do not look at me in the part where I am shapeless, but fix your eyes on my form and beauty; consider my virtues, not my infirmities. Only he who understands this shall know that only then he has learned and understands the very greatest art. For this is innate in us, that we are more moved by a single fault than by all the virtues that are otherwise there. Thus today those who are considered the wisest in the world are annoyed by many evils, which they undeservedly blame on the gospel. Again, how great goods we have received through the benefits of the gospel, both in the hearts and consciences of men in particular, and publicly in the worldly government and in the household, no one pays much attention to, or at least very few do. For, my dear, what state was there before the revelation of the gospel, about which people could have rightly judged? Neither man nor woman nor children, neither the authorities nor the citizens, neither servants nor maids knew that they were in such a state that was pleasing to God. Therefore, they all took refuge in the works of the monks.
Likewise, what art was rightly taught before the light of the gospel went out? What custom of art was rightly displayed or recognized? This is clearly seen in
the subjects (disciplinis) in which the children were taught. Neither the proper use of grammar, nor of dialectic, nor of rhetoric was known; so much was lacking that they could have been taught properly. If this was the case in these minor arts, how much more did it happen in more important arts! With regard to theology, the thing itself speaks. Although the teachers of law (juris professores) understood their art and the custom of this art to some extent, yet, what was most harmful, very few believed that they were in such a state as to please God; the same may be said of the physicians. At that time, no one paid attention to such great damages; now, people have forgotten the present goods in great ingratitude and only look at the evils. But this supreme ingratitude deserves that we cannot enjoy the sight of such great goods, as it is written [John 12:40 ff]: The wicked shall not see the glory of God. The godly, however, see the great benefits of God and are grateful for them.
Furthermore, this rule must be observed very carefully even in private life. If someone puts blackness out of his eyes, he will see that the world is full of God's mercy, as it says in the 107th Psalm, v. 43: "Who is wise and keeps this? Then they will realize how many benefits the Lord shows." So you will see in your daily dealings with people that no man is so wicked that he does not also have many, yes, innumerable gifts. Therefore, the mind must be accustomed to admire the virtues of every man rather than to be offended by the infirmities that may be present. Every man has faults, but he also has his virtues, for he cannot misuse all the tools he has received by nature. But this way of looking at things will serve to bring peace to the heart. For if you will fix your eyes only on the afflictions and damages that occur daily, the heart must inevitably be challenged with impatience and hatred. Since these ills and these things cannot be changed, change thyself and take a different opinion.
and keep a free heart by not paying attention to the present damage. We are reminded of this by the very good saying that we have often used in Ecclesiastes: Let it go as it goes; it cannot be otherwise than it goes. But the present advantages and benefits are so many and so great that a godly man can easily forget the evils over them.
Because the sun burned me so.
The sun means tribulation, as Christ [Marc. 4, 6. 17.] indicates in the parable of the seed that is burned by the sun. Likewise in the 121st Psalm, v. 6: "Let not the sun sting thee by day, nor the moon by night." Therefore he says: "Now I pray that you will not be offended by any blackness; do not count it against me, the sun has blackened me"; as if he wanted to say: Wherever there is the Word and God's order, wherever there is any figure of the worldly regime, the sun will come and cause blackness. That is, the devil will oppose it, so that it seems that this word, this worldly regime will completely fall away. But do not get angry, the devil will not have the upper hand.
My mother's children are angry with me.
This is how it must be in the worldly regime, that not only are there many tribulations, but also that the children act senselessly against their mother, that is, against the worldly regime, against the commandment and word of God. Therefore, let him who is in the government know that he is set over rebellious citizens who lack only a suitable opportunity to stir up a riot. Since they are supposed to be helpful to the government, they deal with one another as they would like to overthrow and destroy it. This is what David and the Romans experienced, and I believe that this is the common complaint of all good princes today.
I was made the guardian of the vineyards, but I did not guard the vineyard I had.
This is a serious complaint. He confesses that he has the right, the power, the name of a
King have, but this also to exercise, he says, stands with others. "The vineyard is the people. Over this people I am set as king and regent. But what do I judge? "My vineyard I have not kept." Thus .he openly confesses that by human counsel the commonwealths cannot be maintained, but that all human wisdom is far too small to be sufficient to sustain so great a cause. The reason is obvious: however good, godly and wise princes may be, they cannot cure all infirmities. So great is the wickedness of the world, and even those who are in the vineyard resist, and resist, and will not be ruled. What shall we do then? Should we abandon the community because of such great difficulties and hardships? No. Rather, this darkness must be removed from the eyes as much as possible, and the mind must be occupied with the contemplation of the benefits of God, which he promises and also shows in his words; then, following the example of this king, one must also take recourse to prayer.
V. 7. Tell me, you whom my soul loves.
This is a prayer in which he confesses that he lacks wisdom and strength to govern the commonwealth well. Thus Duke Frederick of Saxony said to Staupitz that the longer he lived, the less he knew how to govern his duchy, since there was no one to whom he could safely entrust anything. Thus, after the civil war, Cicero spoke this word, which expresses the greatest displeasure and despair: "O wretched man, who in vain was thought wise! Therefore, godly princes should pray after the example of Solomon and say: O God, creator and governor of all things, whom my soul loves, show me how the vineyard, which you have commanded me to cultivate, must be cared for etc.
Where you graze, where you rest in the midday.
Since his wisdom and powers have left him, he desires God as a comrade in government. Show me where
I wish that I could find you, so that you could rule the kingdom together with me. I am in the worldly regime, as it were, in night and black darkness, you are at rest in the middle of the day; I would like to be able to rule in the middle of the day, that is, in the highest peace!
So that I don't have to go back and forth with the herds of your companions. 1)
The covering was a sign of mourning, like the covering of the head among the Romans. Therefore he prays: Take me out of these troubles, by your covering lessen my sorrows, by your presence my reluctance and weariness. 2)
Give me courage that I may not despair or be subject to such great difficulties, and that in the hosts of thy fellows. I am in an excellent place in the army of your companions. There are still people who are governed by your word and 3) your spirit. For the sake of these, I pray, you will give prosperity and rest. Thus, in such great difficulties, he returns to prayer and words.
V. 8. Do you not know yourself, you most beautiful of women.
We have heard the complaint with which the authorities complain about the difficulty of governing the commonwealth, because the children also set themselves against the mother. Therefore, he now introduces the person of the bridegroom (fingit), who comforts those who feel such great difficulties and troubles, as if to say: You complain about your worldly rule, although there is no worldly rule on the whole earth that could be compared to yours; so rich is it in the highest gifts of God. You have the Word of God, the prophets, holy judges, holy kings. Do you not know this your beauty and your form? But this is how it goes: in the temptation we forget all the
1) In Latin: Ht^niä ero sient opertns jnxta AreMs soäaliuni tnornni - What shall I be as one covered among the hosts of thy fellows?
2) Marginal gloss of the original: "What good is it that I thus go about, and eat myself up with sorrows that are in vain. HErr, hilf du etc."
3) 6t is missing in the Jena.
We are only concerned about the present pain or our emotions. For the challenge devours everything so much that one sees, feels, thinks and expects nothing but evil. Even those who are well versed in the Scriptures, when they are challenged, need someone to give them comfort from the Scriptures. So it is necessary in temptation that we be reminded of "what is given to us [by God]," as Paul says in 1 Cor. 2:12. Now he also adds a counsel:
So go out on the footsteps of the sheep, and feed your goats by the shepherds' houses.
I can advise you nothing else than to go out and feed your sheep, but to set up your government and not to worry about having goats in your flock, that is, wicked, unjust, disobedient, rebellious citizens. Do not let the wicked hinder you, for the pasture is there for the sake of the sheep, and the secular government is instituted primarily for the sake of the good. But what is this that he adds: "to the footsteps of the sheep"? He does this, of course, so that he may look to the examples of his ancestors, who were sheep of God, to the holy judges, kings, prophets, etc., so that, seeing that they, too, were challenged in many ways, he may suffer the present adversity with all the greater equanimity. Thus David consoles himself in the 77th Psalm, v. 12: "I remember thy former wonders." 4) Thus there is no comfort, no remedy against evil, but the word of God. For everything that is written, says Paul Romans 15:4, is written for our consolation, "that we through patience and comfort of the Scriptures might have hope". That Christ was nailed to the cross, John [the Baptist's beheaded, Moses was close to death when his own already wanted to stone him etc. [This comforts us, so that we can bear with greater equanimity the great ingratitude of the world, so that we can carry out our ministry with a simple heart and not let the goats hinder us.
4) Instead of: msmorubilinni in the editions, the Vulgate will read nürubNinm.
V. 9. I liken you, my friend, to a traveling witness to Pharaoh's chariot.
Thereby he increases the given comfort. But as the time of war is different from the time of peace, so he also divides this amplified comfort into two parts. This first part must be related to the time of tribulation and the cross. In the tribulation you seem to be forsaken and overcome; but I have compared you to my traveling witness, that is, before my eyes you are like a victorious host prepared for battle, like the chariots of Pharaoh, the most powerful king. I believe that Pharaoh was mentioned because he was the most powerful king among all those known to the Jews.
It is a comfort of faith that is not felt, nor is it visible, for before his eyes Solomon's rule (politia) is like a worm. Why? Because, hindered and troubled by evils and the sensation of evils, it lets the word go and does not look at its gifts. But if one looks at the word, everything is quite true. It is therefore a very rich promise that God calls her His friend, but it is not in sight, but rather in appearance that she is abandoned by God.
V. 10. Your cheeks are lovely in the clasps, and your neck in the chains.
This is the other part of the increased comfort, which refers to the time of peace. For then the word of God is available to us, which one loses in temptation or retains with difficulty and hardship, then we are refreshed by the gifts of the spirit, which at the time of the cross completely disappear from the heart through the feeling of evil. We translate it "clasps" (inaures) for the sake that these ornaments are distinguished from each other and joined together in a beautiful order. The Hebrew word otherwise means cords (lineamenta) or rows. Furthermore, "clasps" and "chains" are the gifts of the Holy Spirit in the word. These adorn our neck, that is, the word is used publicly, it is taught, read, heard; everywhere one has the divine promises in abundance.
V. 11. We will make you golden clasps with silver bells.
Murenulas [necklace] is the same word which we translated before by inaures ["clasps"]; but here it denotes the multiplication of the jewelry, as if to say: We will increase this jewelry to thee, and make thee also golden ornaments. The word will increase with you if you handle it. For the word is such a treasure that increases when you handle it and distribute it, but perishes when you leave it lying around. It must be in constant use. For the more it is taught, heard, learned, the more and more clearly it is understood. These ornaments should not be of gold alone, but also adorned with points of silver or made alternately, that is, the use of the word is multiple and occurs in many ways. He does this remembrance so that he may train himself in the word of God and in the examples given in the word; then he will see that he is a well-equipped traveler and that he will not be hindered by the goats that are in the herd. He that believeth seeth and knoweth these things: but he that believeth not, to him are such great comforts a play and a jest.
V. 12: When the king turned here. 1)
The consolation is followed by the fact that the person who is in the worldly regime (politica persona) believes the consolation, which is a special virtue of faith. For in general it happens that the heart, overcome by misfortune and present pain, cannot allow the word that promises something quite different from what one feels. But faith, no matter how distressed it may be, looks to the word and raises itself up through the word. Thus it is said in this passage: The king still sits at his table as if he wanted to say: In the affliction I felt that God had departed from me very far. Therefore I also demanded that he should show me where he was grazing. But he has not departed, he is present and
- The king is still sitting at the table.
sits at the banquet, that is, he is favorable, he loves, he protects, he sustains. He is not concerned about how to destroy, deceive and torture me, as I was before in my temptation.
Gave my nard its smell.
My prayer came before him, since the access to him was easy and he was still sitting at the meal. That is why it pleased him, it delighted him, and it was answered.
V. 13: My friend is a clump of myrrh that hangs between my breasts.
Now he adds a price of consolation, and he expresses the consolation with lovely images. God is not far away, but is at work in our midst, and he is at my bosom, and I embrace him like a clump of myrrh, that is, he is favorable, he protects, he comforts etc. In short, he is so disposed toward me as a bridegroom toward his bride. But it is to be noted that this is not so that one can grasp it with hands, but this comfort remains in the image that is taken from the smell. These things are only perceived with the smell, so that the mystery of faith is shown, namely that God is active (versatur) in His people through the smell, that is, through the word and His name. It must be a great faith that can believe this about God, that He is between the breasts, that is, very close to us and our most intimate friend, not angry etc.
V. 14. My friend is like a bunch of grapes Copher, in the vineyards of Engeddi.
This is a price of comfort in images, that God loves, is favorable, protects etc., as above. I believe that the grape Copher is a balm, for the reason that he adds: "in the vineyards of Engeddi". This is a city in the tribe of Judah at the dead sea, where balsam gardens are. Now I consider that the tree itself was called Copher from ancient times, but that the name of the balsam is more recent, which was attached to it by the preciousness, because the balsam far surpasses all other ointments.
V. 15. Behold, my friend, you are beautiful;
beautiful you are.
After the challenge, when the consolation of the Word takes over the heart, we not only feel that God loves us and is favorable to us, but we also feel that we please God, that we are pleasing to God, that God cares for us. Thus the conscience and the spirit bear witness to each other. The conscience believes that it pleases God, therefore it praises God. The Holy Spirit approves of this faith and praises us in turn. This is what you see expressed here.
Your eyes are like pigeon eyes.
The dove has the praise of simplicity. Therefore, he praises the simplicity of faith that it does not take various counsels in the tribulation, as those do who are without the word, who do not have the eyes of a dove but the eyes of a whore, who turn sometimes to these, sometimes to those counsels, as we have seen in the enemies of the gospel in this whole time. Faith, however, clings to the promises of God with unwavering, simple-minded eyes, and has good hope of salvation even in the greatest dangers.
V. 16. Behold, my friend, you lift beautiful and lovely.
This is a fullness of comfort. The Holy Spirit bears witness in our hearts that we are certain that we are pleasing to God and beautiful. Therefore, it happens again that we also confess that God is beautiful, that is, pleases us etc. But this beauty is not before our eyes in the time of tribulation.
V. 16. 17. Our bed is green. Our house beams are cedar, our slats are cypress.
It is all figuratively spoken, by which he indicates the joy that he has drawn from the consolation. In every worldly regime, it seems as if it will fall apart and perish in the face of some danger. Solomon indicates this attitude here, as if he wanted to say: Before, I thought it would come to pass that the whole kingdom would collapse. It did not seem to be a kingdom, not
I do not think of it as a worldly regiment, but as any old building that would collapse at any gust of wind. But now, having received the consolation, I see that my regiment is fortified, just like a house built of cedar, a material that does not spoil but lasts a very long time.
I also see that it is as adorned as a bed decorated with flowers. Just as there seems to be no end to temptation, so to those who believe in comfort, joy seems to be eternal, as Ps. 30:7 says: "I said when I was well: I will never again lie down."