Many evangelical men, as Hengstenberg, Keil, and others, interpret the first verse of this book as meaning not that Solomon was himself the author, or that the writer meant to pass himself off as Solomon, but simply that he wrote in Solomon’s name, as assuming his character; that monarch being to the ancient Hebrews the impersonation of wisdom.  Their reasons for this view are chiefly two:  First, that the state of things described in the book of Ecclesiastes does not suit Solomon’s age, the picture being too dark and sombre for his reign; secondly, that the language differs widely from that of the book of Proverbs and of the Canticles.  Whether we adopt this view, or that above given, the canonical authority of the book of Ecclesiastes remains as a well-established fact.  It always held a place in the Hebrew canon, and existed there in its present form in the days of Christ and his apostles.

16.  The following summary of the Preacher’s argument is condensed from Scott.  He had evidently two objects in view.  First, to show where happiness could not be found; and secondly, where it might.  The first six chapters are principally employed on the former part of the argument, yet with counsels interspersed tending to show how the vanity, or at least the vexation of earthly pursuits may be abated.  The remaining six chapters gradually unfold the latter part of the argument, teaching us how to make the best of things as we find them, how to live comfortably and usefully in this evil world, and how to derive benefit from the changing events of life.  In respect to outward things, the sacred writer inculcates a cheerful, liberal, and charitable use of them, without expecting from them permanent or satisfying delight.  He counsels us to take the transient pleasure which agreeable circumstances can afford, as far as consists with the fear of God; to be patient under unavoidable evil; not to aim at impracticable results; to fill up our allotted station in a peaceable, equitable, and prudent manner; to be contented, meek, and affectionate; and to do good abundantly as we have opportunity, in the expectation of a gracious reward.  These general rules are interspersed with warnings and counsels to princes and great men, and to subjects in respect to their rulers.

V. THE SONG OF SOLOMON.

17.  The title of this book:  The Song of songs, that is, the most excellent of songs, indicates its application to the heavenly Solomon, and his spouse the church.  So the Jews from the most ancient times have interpreted it.  Looking at this song from the position of the Old Testament, its ground-idea is:  “Thy Maker is thy husband.”  Identical with this is the New Testament idea:  “The bride, the Lamb’s wife.”  The germ of this representation exists in the Pentateuch, where idolatry is regarded as spiritual adultery.  Exod. 34:15; Deut. 31:16.  We find it fully developed in the forty-fifth Psalm, which probably belongs to Solomon’s age, and which is expressly quoted in the epistle to the Hebrews as a description of the Messiah.  The same figure occurs in many passages of the prophets who lived after Solomon’s day.  Isa. 54:5; 62:5; Jer. 2:2; 3:14; Hos. 2:16, 19, 20.  In the book of Revelation this imagery is repeated and amplified.