SOLOMON’S CANTICLE OF CANTICLES

INTRODUCTION

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner) — The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington) — None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. (Haydock) — The Jews would not allow any to read it before the age of thirty. (Origen and St. Jerome) — Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao’s daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins) — Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuesta, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.) — We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. — I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, lions, and Greeks, leopards, (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., Dew marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist’s power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work in the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this “a wicked book.” Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: “Let hearts be on high;” and Oh! that all might answer with truth: “We have them to the Lord!”

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Commentary of St Thomas Aquinas

When reading the book of the Song of Songs one will find that it concerns the love between a Bridegroom and his Bride. Sometimes the words being said are coming from the Bridegroom while other times the words are coming from the Bride. It is not always easy to determine which one is the one speaking, and not all interpreters have been in an agreement concerning that. Nor have interpreters had the same understanding who the Bridegroom and the Bride are.

When Solomon wrote the Songs, what did he have in mind? Was his intentions for it to concern him and his human bride, or did he have something else in mind? Some modern interpreters would put a lot of emphasis upon what Solomon had in mind when he wrote this book, but the most important thing to remember is that Solomon wrote this with his hand, but the Holy Spirit is the Supreme Author. The thoughts in Solomon’s mind while writing the Songs are not nearly as important as the message that the Holy Spirit intends the reader to glean from it. Solomon probably had no idea that this book was to one day be considered Sacred Scripture by all of God’s people from two different Covenants, but the Holy Spirit did. This book has a message in it that all of God’s people need to know!

So what is that message? It is about the love between God and His people! But why does this book appear to be written in such an obscure manner? How are we to approach the book? We should approach the book as a parable. What that means is that the story being told is spoken using common objects in order to reveal things spiritual or heavenly. The Bible is full of parables. It was a form of language among the ancient eastern sages and learned men. The prophets used parables, as well as the Lord Jesus. This Song of Songs is a beautiful parable that all of God’s people can benefit from!

As Nicholas of Lyra pointed out, the Jews understood the parable to concern the love between God and the Jews, while Catholic interpreters have often understood it to be concerned with Christ and the Church. It relates to all of God’s people, the people from the Old and New Testaments.