as celebrating the Divine praises, and furnishing precepts for
regulation of the human conduct, and that it was comprised in
the sacred books, called by Christ (
Greek characters), the Scriptures,
Matt. xxii. 29.
SECTION III.—DESIGN AND METHOD OF THE BOOK.
We have no sympathy with those who affirm that the Old Testament Scriptures contain all the national writings which were esteemed valuable in Hebrew literature, that this song was placed among those writings simply because it possessed much poetic beauty, and was supposed to be the composition of a person so celebrated throughout the East as Solomon, and that it is destitute of any moral or practical instructions. We believe that every book of the Old Testament is inspired; and has, on that account, obtained a place in the Hebrew scriptures. This is the unanimous testimony, not of the Jewish church only, but is corroborated by Christ and his apostles. Paul, referring to the Old Testament, most distinctly affirms, that "all Scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Timothy iii. 16.[1] As this Song undoubtedly formed a part of the Scriptures to which the apostle alluded, it must, therefore, be inspired, and must serve some of those purposes of inspiration.
The particular design of this book has been much disputed. It is here maintained, that, upon careful examination, it will be found to record an example of virtue in a young woman who encountered and conquered the greatest temptations, and was, eventually, rewarded; the simple narrative of which, divested of its poetic form, is as follows. There was a family living at Shulem, consisting of a widowed mother, several sons, and one daughter, who maintained themselves by farming and
- ↑ For a full elucidation of this verse, see Henderson, "Divine Inspiration," p. 219-224.
