Song of Songs 5

The place of his burial was a garden.… What is he going to say who was buried in the garden? “I gather my myrrh, and my spices”; and again, “Myrrh and aloes with all the finest spices.” These were the tokens of his burial, and in the Gospels it is said, “The women came to the tomb, taking the spices they had prepared,” and “there also came Nicodemus, bringing a mixture of myrrh and aloes.”

Catechetical Lecture 14:11

The groom descends, and delighted by the diversity of its fruits, he rejoices that he has found a stronger food, he has also found a sweeter one. For it is like a certain bread of the word, and honey: one speech is more forceful, another more persuasive. And there is another faith, more ardent, like wine: another, more clear, like the juice of milk. Christ feasts on this food within us, drinks this cup, and by the intoxication of his drink, he incites us to surpass lower things and strive for better and best things.

On Isaac and the Soul 5.49

“I have eaten my bread with my honey.” This solid is gathered from the flowers of various virtues by the cooperative work of those bees that proclaim wisdom. Holy church puts it in honeycombs so that it may be the food of Christ.

Concerning Virginity 16:98

But this drunkenness makes the sober; this drunkenness is of grace, not of intoxication. It generates joy, not stumbling. Do not fear that in the banquet of the Church there will be lacking pleasant smells, sweet foods, different drinks, or noble guests, or respectable attendants. What is more noble than Christ, who both serves and is served in the banquet of the Church?

On Cain and Abel 1.5.19

“O my sister, my bride, come.” Lest you associate anything base with the concept of bride, the word sister is adjoined to preclude any dishonorable love. Come, my sister: love is something sacred and for that reason I call you sister. My bride: I call you my bride that I may have a wife, and from you, my wife, beget sons in number, sons as many as clusters of grapes on the vine.

Homilies on the Psalms 42 (psalm 127)

“Come, brethren, drink deeply of love.” Wine to cheer the heart of people. The wine of the flesh does not cheer the heart of humankind but overpowers it and produces madness; it is written, in fact, that it is not for kings to drink wine.

Homilies on the Psalms 42 (psalm 127)

I have eaten my honeycomb with my honey, etc. Those who in sacred writings seek the sweetness of spiritual insights and know how to elucidate them through preaching for the salvation of listeners are compared to the honeycomb. Those who eagerly taste the prepared meals of the word and desire to consume them insatiably are likened to honey. Also, the strong and eminent preachers of heavenly things are represented by wine, whereas the still weak listeners are expressed by milk. And when the inner judge approves the life of all these, differing indeed in various modes of study, but united by one hope of supernal recompense, it is as if he eats honeycomb with honey and drinks wine with milk. Not only does he himself delight in the pious deeds of the elect, but he also encourages his faithful to such a banquet of the mind, that is, to rejoice in the good intentions of the saints, when he adds:

Commentary on the Song of Songs

Eat, my friends, and drink, etc. That is, you too who are my friends by doing what I have commanded you, are also most dear, embracing me with undivided love: therefore I beseech you to fill your hearts with the acts of the saints, as with the choicest feasts. And not only take care to recall these things to memory, but also turn the very memory of them to the fruit of imitation. For this is indeed to eat honeycomb and honey after the repast, after drinking wine and milk to become inebriated, not only to rejoice in the wondrous virtues of the good, but also to follow these, and through their retracing, to shake off the torpor of our mind, and to kindle with greater zeal the love of eternal things. On the contrary, the prophet says to some, You have eaten, but you were not satisfied; you have drunk, but you were not inebriated (Hagg. I). For indeed, one eats the banquets of the vital table, but is not satisfied; one drinks the cup of salvation, but is not inebriated, who has indeed learned the words of the Scriptures, has known the examples of the just, but has not changed his own life, nor corrected his manners; he drinks, but is not inebriated, who joyfully hears the precepts of life, but remains sluggish and lazy in fulfilling them. However, if in the Lord's statement above, who said: I have eaten my honeycomb with my honey, and I have drunk my wine with my milk, we should wish to accept this signified that He has translated His saints from this world to the heavens, and introduced them into the society of the heavenly citizens, who are indeed His body, it will follow that this admonition of which we now speak should be understood as given to the same citizens of heaven: for when He said He had eaten His honeycomb with His honey, and drunk His wine with His milk, that is, gathered the saints into the growth of His heavenly body, He immediately turned His face and words to the inhabitants of heaven, saying: Eat, my friends, and drink, and be inebriated, most dear. Which is in other words to say: Rejoice with me, because I have found my sheep which was lost (Luke XV). Indeed, by a most fitting comparison, they are likened to honeycomb and honey, those whom, pleasing to Himself from the foundation of the world, the Lord, rising from the dead, has taken with Him from the underworld to the heavenly kingdoms: so that the sweetness of the holy souls which He has lifted to eternal joys in heaven is indeed compared to honey. In the honeycomb, however, there is no less happiness for those who have merited to ascend to the courts of the heavenly city through Him, both in body and in immortal soul. About whom the evangelist clearly testifies, because as the Lord was dying on the cross, the tombs were opened, and many bodies of the saints who had fallen asleep were raised, and after His resurrection came into the holy city, and appeared to many (Matthew XXVII). For those who rose from the dead at the rising of the Lord are also believed to have ascended together with Him when He ascended to the heavens. Nor should faith be given by any means to their rashness, who think that afterward they returned to dust, and again were enclosed in the graves, which had been opened long before by them, to whom they had appeared alive a little before, in the manner of the dead. Thus, the bridegroom ate the honeycomb with his honey, when the Lord led all those who had faithfully served Him from the beginning of this life, some rejoicing in the immortality of the flesh, others still awaiting the rewards of the resurrection, to eternal life, and together elevated them all with unspeakable glory among the company of angels in happiness. Thus far, the Lord had praised abundantly the beauty and virtues of the holy Church, beginning with the saying: How beautiful you are, my friend! how beautiful you are! your eyes are like doves. This praise was carried so far that it was even to be tested by adversities; that where this began to be done, she invoked the unique help of the same Redeemer; and He, delaying nothing of the prayers, under the name of myrrh and spices, gathered those who had either been tested by oppressions or adorned with other virtues, to the heavenly homeland. And He declared that the whole life of the holy Church, which is distinguished by teachers, and by its hearers, was accepted by Him under the name of honeycomb, honey, and milk. When these things are fulfilled, follows the voice of the Church desirous to cling to the Lord rather in the hiddenness and silence of contemplation than through the labor of preaching, to incite the weapons and fury of the wicked against her.

Commentary on the Song of Songs

The beloved comes into the garden and eats the fruit, when Christ visits souls and satisfies himself with the delight of good works. Whence he also adds, saying: I have come into my garden, my sister, my bride; I have gathered my myrrh with my spices; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.

The beloved reaps myrrh with spices when Christ, having brought the mortification of life to perfection, cuts off His chosen one from this life and brings him into the heavenly storehouse with a holy reputation. He eats the honeycomb with the honey when He fulfills the holy desire lying hidden in holy works, and brings the holy soul to the banquet of the saints to be fattened with His delight. He drinks His wine with milk when He refreshes Himself both with the perfection of some and, lovingly cherishing the innocence of others with piety, brings both to the eternal banquet. He invites all those remaining to follow their example, when He adds: Eat, my friends, drink and be inebriated, dearest ones.

It must be noted first of all that those who eat are called friends, while those who drink and become inebriated are declared to be the dearest beloved. By these words it is given to be understood that in this passage, to eat is good, but to drink and become inebriated is a greater good. For there are indeed certain persons in the holy Church who hear the divine precepts in such a way that they learn to love heavenly things more than earthly ones, give much to the poor out of desire for those things, guard themselves from wicked works, seize nothing from anyone by violence, willingly hear the preaching of the Church, instruct themselves in the faith, and exercise that faith through holy works — and yet they have wives, raise children, and care for their possessions, although they set Christ above all these things. These persons truly eat and are friends, because in hearing holy Scripture they take such refreshment for themselves that, even though they do not yet rise to the summit of perfection, nevertheless, perfect according to their own measure, they live without fault in the divine precepts. And while the parents of blessed John — namely Zechariah and Elizabeth (Luke 1) — strove to observe this, through angelic revelation they merited in their old age to receive a son, than whom no greater has arisen among those born of women, and who himself merited to point out with his finger and to baptize the very Savior of the world (Matthew 11). Of his parents it is said: "They were both righteous before God, walking in all the commandments and ordinances of the Lord without blame" (Luke 1:6). But there are others who hear or read divine Scripture with such eagerness that, having at once renounced all earthly occupations, they seek only heavenly things; they abandon parents, wives, homes, children, and all transitory things, desiring only to follow and embrace Christ. Out of longing for Him they afflict themselves with fasts, pour forth tears, devote themselves to divine meditations, think only on what is eternal, give themselves to contemplation, laboring to this end: that forgetting the things which are behind, they may stretch themselves forward more and more to the things that lie ahead (Philippians 3). What indeed are these persons doing, what else, but drinking until they are inebriated — so that while they forget all earthly things through desire, they rightly deserve to be called by the heavenly Bridegroom not merely friends, but dearest beloved?

Commentary on the Song of Songs, Chapter 5

According to the counsel of the apostle, the zealous person can do all things for the glory of God, so that every act and every word and every work has in it power of praise. Whether the just person eats or drinks, he does all for the glory of God. The heart of such a one watches when he is sleeping, according to him who said in the Song of Solomon: “I sleep, and my heart watches.” For on many occasions the visions seen during sleep are images of our thoughts by day.

Homilies on the Psalms 16:1 (psalm 33)

Once all the senses have been put to sleep and are gripped by inaction, the heart’s action is pure; reason looks above while it remains undisturbed and free from the senses’ movement.…If a person pays attention to the senses and is drawn by pleasure in the body, he will live his life without tasting the divine joy, since the good can be overshadowed by what is inferior. For those who desire God, a good not shadowed over by anything awaits them; they realize that what enters the senses must be avoided. Therefore, when the soul enjoys only the contemplation of being, it will not arise for those things that effect sensual pleasure. It puts to rest all bodily movement, and by naked, pure insight, the soul will see God in a divine watchfulness. May we be made worthy through this sleep, of which the Song has spoken, to keep our soul vigilant.

Homilies on the Song of Songs 10

2–5

She is now awakened from sleep by him, although she was keeping watch with her heart so that she might hear his voice at once when he knocked. But while she was rising, she experienced a delay, because she could not match the swiftness of the Word. While she was opening the door, the Word passed by. She went out at his word, sought for him through wounds, but wounds of love, and, finally and with difficulty, found him and embraced him, so that she might not lose him.…Even though you are asleep, if only Christ has come to know the devotion of your soul, he comes and knocks at her door and says, “Open to me, my sister.” “Sister” is well put, because the marriage of the Word and the soul is spiritual. For souls do not know covenants of wedlock or the ways of bodily union, but they are like the angels in heaven. “Open to me,” but close to strangers. Close to the times, close to the world, do not go out of doors to material things, do not abandon your own light and search for another’s, because material light pours out a dark mist, so that the light of true glory is not seen. “Open,” therefore, “to me”; do not open to the adversary or give place to the devil. “Open yourself to me,” do not be confined, but expand, and I will fill you. And because, in my passage through the world, I have found very much trouble and vexation and have not readily had a place to rest, do you then open, that the Son of man may rest his head on you, for he has no rest save on one who is humble and quiet. The soul, hearing “Open to me,” and “My head is wet with dew,” that is, the soul that was suddenly disturbed by the temptations of the world and was bidden to rise, and indeed is on the point of rising, as it were, speaks: fragrant with aloe and myrrh, signs of burial.

On Isaac and the Soul 6.50-52

As the dew from the heavens removes the dryness of the night, so the dew of our Lord Jesus Christ descends as the moisture of eternal life into the nocturnal shadows of the world. This is the head that knows nothing of the dryness caused by the heat of this world.

Concerning Virginity 12:70

Both when I stayed at home and when I departed, when I walked and rested, and wherever I went, I continuously turned your love over in my mind and dreamt about it. I found pleasure in these dreams not only during the day but also at night. The very statement made by Solomon, “I sleep but my heart is awake,” was then happening to me. The necessity for sleep weighed down my eyelids, but the great power of your love chased away the sleep from the eyes of my soul; and constantly I thought that I was speaking with you in my sleep.At night, it is natural for the soul to see in her dreams all the things that she thinks about in the day, something that I was then experiencing. Although I did not see you with the eyes of my body, I saw you with the eyes of love. In spite of my physical absence, I was close to you in disposition, and my ears always heard your vivacious voice.

Homilies on Repentance and Almsgiving 1:3-4

I sleep, he says, on the cross, insofar as he suffers death on behalf of humanity. But his heart remains awake because, as God, he plunders hades.

Fragments in the Commentary on the Song of Songs 5:2

“I sleep and my heart remains awake.” The divine Word, who is to be understood here under the title of the heart, never sleeps or falls asleep while hidden within the veil of the flesh, but he carries the sleeper. He explains this in a deeply mysterious way to the friends and beloveds who believe in him and whom he invites to partake of the joy of human salvation. [He does this] lest, while they see him detained in the sleep of death according to his humanity, they are deprived of the faith through which they see in him a majesty that is full and ever watchful. I am asleep to you through bodily absence, he says, but I am awake in heart by never withdrawing the presence of my deity from you.

Exposition of Song of Songs 7:59

I sleep, and my heart watches. As if to say, With the cessation of persecutions for a time, I have begun to have some rest in the Lord even in this life, enjoying His leisure gladly, and now with all the desire of my heart, I keep watch for that rest which knows no end. I sleep, because, by His grace, I enjoy a little tranquility in this life in worshipping Him. Nor am I bound by so much labor of preaching as the early Church endured, nor struck by so many conflicts of the faithless as the numerous congregations of the nascent Church endured at first. And my heart watches, because the more freely I am free from external attacks, the deeper within me I see that He is the Lord. This indeed the holy Church says concerning those who, in the calm of temporal life, desire to serve the Lord with psalms, fasts, and other prayers and alms of temporal life, by quieter actions. But because this life is one of labor, not rest, soon she feels the voice of the Lord awakening her, and urging her to the toil of preaching, so that she may remember that in the time of this exile, the desired rest is neither wholly denied its taste nor eternally granted its full enjoyment. For it follows:

Commentary on the Song of Songs

The voice of my beloved knocking: Open to me, my sister, etc. For the beloved knocks at our door when the Lord stirs us to the progress of virtues, when He admonishes us of the joys of the promised kingdom to be obtained, just as we also knock at His door when we seek from Him the progress of virtues and the entrance to the kingdom, mindful indeed of His promise, who said: Knock, and it shall be opened to you (Luke 11). And He also declares that He knocks at our door, when He says: Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me (Rev. 3). We open to the Lord knocking in two ways: when we open the sanctuary of our hearts to receive His fervent love, which we already have to some extent; or certainly when we open the hearts of our neighbors to receive His fear or love, which they have not yet had, by preaching. There is also a third knocking of the Lord at our door, when He admonishes us through prior infirmities that we are to be taken from this life. Concerning this, He Himself says in the Gospel, And you, he says, be like men waiting for their master when he will return from the marriage feast, so that when he comes and knocks, they may open to him immediately (Luke 12). We open immediately to the Lord knocking thus if we gladly receive death, and do not fear to be led to His judgment, remembering that we have pleased Him with good works and always honored Him; according to the Psalmist, And the honor of the king loves judgment (Psalm 96). But in this place, if carefully considered, the Lord seems rather to seek that opening of a faithful soul which happens in the instruction of neighbors. For it is certain that she had opened her own heart to Him because desiring to depart to Him, freed from the bonds of the flesh, she could say: I sleep, and my heart watches. It is certain that the beloved had already entered her because she had honored Him with the marks of so many and such great names, that she could say: My sister, my friend, my dove, my undefiled: my sister, because made co-heir of my kingdom; my friend, because having left the yoke of servitude, you have become conscious of my secrets; my dove, because enlightened by the gift of my spirit; my undefiled, because set apart from busy actions, you are exalted to divine visions. But when He says, Open to me, He undoubtedly requires the minds of those who were not yet worthy of all these to be opened to Him by preaching, as the following words declare, which say:

Commentary on the Song of Songs

Because my head is filled with dew, etc. The head of Christ is God, as the Apostle says (I Cor. 11); but His curls are the collected thoughts in the minds of His faithful, which do not flow dispersed, but remain held together by discipline. The dew and drops of the night, which fall from above amid the darkness and cold, are the minds of the wicked, surely obscure and blind, and always desiring earthly things. Of such it is said: Because iniquity shall abound, the love of many shall grow cold (Matt. 24). The Lord has commanded that we love Him, and also love our neighbor. But when we venerate Him with lesser love than we should, and when many, which is worse, hold no affection of charity toward Him at all, what else but the head of Christ is filled with dew? And when the wicked spend their hatred instead of love towards the servants of Christ, who gather into the guardianship of their minds and adhere more closely to the love of their Creator, do not His curls become wet with the drops of the night, and do they not gravely endure the oppressive chills of blind persecution? Therefore, when such a time arises, the Lord justly stirs the Church from the slumber of sweet studies in which it delights, and commands it to insist upon the word of preaching, and by frequent exhortation to warm, enlighten, and open up to Him the hearts of the wicked, which were closed against Him, so that entering in, He may dwell there by faith, preferring that the Church reach salvation for many through labor, rather than having rest in the few who were saved, although praiseworthy by frequent meditation on heavenly goods. Provoked to the labor of preaching, the Church responds to the Lord:

Commentary on the Song of Songs

I arose to open to my beloved. To open to the Lord in this place signifies to preach the word of the Lord. For we open to the Lord, not only when we receive His coming into our heart through love, but also when we convert those who used to close their hearts against the truth by teaching them to accept it. And it is well that the bride recalls that she arose to open to her beloved, because it is absolutely necessary that everyone who intends to preach the truth first rises to carry out what he teaches, lest by preaching to others he himself be found unworthy. The following words are suitable, when it is said:

Commentary on the Song of Songs

Indeed, the hearts of the elect of this kind can rightly be called the heart of the bridegroom, for the more they flee the outward things that are in the world, the more secretly they come to know the inward things of the bridegroom. Of these the same bridegroom doubtless speaks elsewhere: "He who loves me will be loved by my Father, and I will love him, and I will manifest myself to him" (John 14:21). The bridegroom therefore sleeps, and his heart keeps watch: because while Christ, now glorified, rests in blessedness, whoever loves him perfectly labors to reach him. Of this watchfulness the bride spoke above: "While the king was on his couch, my nard gave forth its fragrance" (Song of Songs 1:11). For that his resting is called sleeping is made clear by what is read elsewhere: "In peace, in the selfsame, I will sleep and rest" (Psalm 4:9). Yet the bride herself can also say this of herself. Let her therefore say: "I sleep, and my heart keeps watch." As if a holy mind were speaking openly, saying: While I sleep outwardly from worldly tumults, I weigh in wakeful interior thought what heavenly things there are. For when holy men despise all earthly things, when they flee entirely the tumults of the world, when they take up leisure in the way of God, they by no means abandon those things in order to give themselves over to torpor; but laboring inwardly, they strive to behold in their heart what those things are for which they were made. For they do not sleep in order to grow sluggish, but they rest from transitory things in order to contemplate eternal things more freely. Yet sometimes the bridegroom rouses them for the benefit of their neighbors, and calls them back from the leisure they love so that they may profit those among whom they live. Hearing his voice, the bride says, even while she sleeps: "The voice of my beloved, knocking." What he says while knocking, she adds: "Open to me, my sister, my friend, my dove, my spotless one." She also joins the reason for his cry, saying: "For my head is full of dew, and my locks with the drops of the night."

While the bride sleeps, the beloved knocks that she may open to him; because while the holy mind attends to itself through rest, Christ endures many sinful works in this world; which unless spiritual men gird themselves for teaching, carnal people never recognize on their own, nor care to correct. The bridegroom therefore wills that leisure be sometimes set aside, and that all spiritual persons be stirred to the edification of their neighbors; because while perfect men attend only to themselves through interior quiet, the bridegroom grieves that worldly people fall more and more toward worse things, since they know him less and less on account of the silence of spiritual persons; which he himself makes manifest when he says: "Because my head is full of dew, and my locks with the drops of the nights." What is meant by the head of the bridegroom, if not God, and what by the dew in this place, where it is spoken in lamentation, if not the coldness of minds? For it is written: "The head of Christ is God" (1 Cor. 11:3). And concerning the coldness of any carnal mind it is again written: "As a cistern makes its water cold, so has she made her malice cold" (Jer. 6:7). The head of Christ, therefore, is full of dew, because many who are placed in the Church both believe him to be God and yet, persisting in coldness, are not kindled to the ardor of charity. By his locks, moreover, we understand the peoples whom we know to hang from and weigh upon the faith of his divinity, as if from the head of Christ. But the locks are said to be full of the drops of the nights; because while they hang suspended in the time of this dark temporality, they flow more and more with the drippings of iniquities. The bride is roused to kindle these, when any spiritual person is called from rest to the prelacy of the Church for the edification of many. But since she fears that if she comes to the prelacy, it will be necessary to be occupied with the cares of the world; and thus, while through the occasion of edifying many she inclines herself to temporal things, she may lose her quiet and even be stained with the filth of sins — therefore she responds to the crying bridegroom, saying: "I have put off my tunic; how shall I put it on again? I have washed my feet; how shall I defile them again?"

Commentary on the Song of Songs, Chapter 5

In this night of the world the garment of corporeal life is first to be taken off as the Lord divested himself in his flesh that for you he might triumph over the dominions and powers of this world.

Concerning Virginity 9:55

I have stripped off my tunic, etc. As if he openly says, I have abandoned the affairs of weak matters, how can I take them up again? For he who girds himself for the duty of preaching and takes on the care of governing souls, it remains that he should also be vigilant to provide the necessities of temporal aids to those to whom he preaches eternal things. Therefore, the Church in those who prefer to conduct their care in secret rather than be occupied with the hardships of laborious actions, remembers having stripped off their tunic and cannot put it on again: for since the tunic figuratively denotes the occupations of this age, the Lord Himself testifies, when speaking about the coming of His last judgment, and says: And let him who is in the field not return to take his tunic (Matthew 24); mystically admonishing that he who has occupied his hand and mind towards the progress of spiritual fruits should not return to desire the pleasures of the world which he had cast away.

Commentary on the Song of Songs

I have washed my feet, etc. Now I have cleansed my thoughts, which once were accustomed to touch the earth, with frequent tears of secret compunction, and, as much as was possible by manners, I have made them worthy of heavenly entry, so that I can say that our feet were standing in your courts, Jerusalem (Psalm 121); that is, although I have not yet deserved to enter the very walls of the heavenly city, nevertheless, I have so purified my thoughts to such an extent that I remember that frequently, by the steadfast gaze of my heart, I have tasted some not insignificant beginnings of those joys, and how can it be that descending from the height of contemplation, I would again be defiled by the filth of the world? For aside from the concern of temporal support that we have spoken of, it is very difficult, even for an excellent teacher, not to be occasionally moved by some fault of vainglory or indeed of anger if, when speaking of divine and heavenly matters, he is heard humbly; vainglory, if by humbly obeying, he gains many flocks of believers for the Lord, anger if he is rebuked; vainglory if his speech is praised. Hence James says: Do not be many teachers, my brothers, because you take up greater judgment; for in many things we all offend (James 3). Hence the Lord himself, upon the return of the disciples from preaching, washed their feet, signifying that even the greatest preachers cannot avoid all sins at least in the thoughts by which they touch the earth; but whatever these sins may be, he himself, being merciful, will wash them away. Therefore, the holy Church delights in the sweet and wholesome studies of a quiet life, in those who have deserved to experience such things; and excuses the duty of preaching, saying in a way with Moses: I pray, Lord, send whom you will send (Exodus 4). But because the Lord especially wants our love for Him to be known in the love for our neighbors, hence He replied to Peter, who professed to love Him three times, three times: Feed my sheep (John 21), it aptly follows:

Commentary on the Song of Songs

His bride stripped herself of her tunic, because she cast off all the outward things by which she was burdened. Concerning this tunic it is said: "Now let him who has a tunic sell it and buy a sword" (Luke 22:36). For he buys a sword by selling his tunic, who renounces temporal things for the sake of eternal ones, and living in holy conduct, acquires the word of preaching. Of which it is said: "And the sword of the Spirit, which is the word of God" (Ephesians 6:17). Moreover, the bride washed her feet, because while the holy soul lives in holy leisure, she diligently calls her works back to memory, and whatever she finds sordid in them upon examination, she bewails with daily tears and groans. She washed her feet, therefore, because she lamented the past works by which she had walked dissolutely through this world. She washed her feet, because, washing away her sins with tears, she longed to appear clean in the sight of her beloved. She fears to soil these feet again, because she is greatly anxious lest, if she is placed in a position of authority, walking through earthly things, she should again take up what she had put aside. For this reason she withdraws from her leisure unwillingly, because while she is far from the waves of the sea, she lives more securely, as if placed upon the shore. But her beloved does not lightly endure the death of his neighbors. And therefore, drawing nearer, he does not hesitate to rouse her by his own hand.

Commentary on the Song of Songs, Chapter 5

My beloved put his hand through the opening. My beloved puts his hand through the opening when the Lord secretly and invisibly kindles us with the hidden spur of divine love toward virtuous acts. He puts his hand to us when, seeing us longing to rest, he recalls to our memory his work in us—not only that we are men but also that we belong to him. He extends his hand to remind us of his work on our behalf: He left the bosom of the Father to become human like us, not only to be incarnate and dwell on earth, making us spiritual and heavenly, but also to die so that we might live forever. Therefore, rightly, our heart trembles at his touch, for when our conscience recalls his merciful deeds, it is filled with awe, inspired by prophetic insight: "I have considered your works and was afraid" and hurries to aid in the salvation of others for whom God was incarnate and died. For by the name "womb" is often meant the heart because just as food is digested in the womb, so thoughts mature in the heart through diligent reflection. Thus, Jeremiah says, "My womb, my womb, I am in pain" (Jer. IV). What would it profit listeners if a teacher complained of pain in his stomach? But his intention was to greatly benefit them by testifying that his own conscience was troubled and filled with deep pain due to their rebellious acts. The term "womb" can also denote the softness and fragility of those who, either because they consider themselves less capable, tremble to undertake the duty of teaching, or because they delight in the ease of their rest, shy away. And the bride's womb trembled at the beloved’s touch when, moved by divine compunction, the weak in the Church shook off their sluggishness and aroused themselves to practice good works, rising up to advise others through preaching. This is precisely shown in the following phrase:

Commentary on the Song of Songs

The beloved sends his hand to the bride through the opening so that she may arise, when through subtle understanding he makes manifest to her by inspiring how great is the power of divine operation: namely, that he is able to save even amid dangers; that even in peace no one is saved except through him; that he does not abandon those hoping in him in the tumult of battle. At his touch the belly of the bride trembles: because the more the holy soul feels the divine power presently through interior visitation, the more strictly she judges whatever carnal thing she discovers in herself. For the greater the charity with which she burns for him whom she desires in her mind, the more timidly she submits herself to him, and the more she fears lest the bridegroom find something in her on account of which he would wish to dismiss her from himself. Therefore, obedient to the bridegroom, she prepares herself for labor; so that just as she appears familiar to the bridegroom in rest, so also she may appear devoutly serving in labor.

Commentary on the Song of Songs, Chapter 5

Resurrection is not effected in us unless a voluntary death precedes it. Such a voluntary death is indicated by the drops of myrrh dripping from the bride’s hands, for her fingers are filled with this spice. She says that myrrh did not come into her hands from any other source—if this were so, myrrh would mean something accidental and involuntary. Rather her hands (the operative faculties of the soul) drop myrrh, meaning a voluntary mortification of her bodily passions.

Homilies on the Song of Songs 12

“I sleep, but my heart is awake.” Let us learn what food and produce God feasts upon and in which ones he takes pleasure. He takes pleasure in this, if anyone dies to his sin, blots out his guilt, and destroys and buries his iniquities. The myrrh represents the burial of the dead, but sins are dead, for they cannot possess the sweetness of life. Moreover, some wounds of sinners are moistened with the ointments of Scripture and the stronger food of the word as with bread, and are treated with the sweeter word like honey.

Death as a Good 5:20

By myrrh the mortification of our flesh is figured; hence the holy Church says of her workers who strive for God even unto death: "My hands have dripped with myrrh." Therefore we offer gold to the newborn King if we shine in his sight with the brightness of heavenly wisdom. We offer frankincense if we burn the thoughts of the flesh on the altar of the heart through holy devotion to prayer, that we may be able to give forth a sweet fragrance to God through heavenly desire. We offer myrrh if we mortify the vices of the flesh through abstinence. For by myrrh, as we said, dead flesh is prevented from putrefying. But for dead flesh to putrefy is for this mortal body to serve the flow of lust. Therefore we offer myrrh to God when we preserve this mortal body from the putrefaction of lust through the seasoning of continence.

40 Homilies on the Gospels, Homily 10

My hands dripped with myrrh, etc. For in the hands are the works that are done by them; in the fingers is taken the discretion by which the works are directed: for certainly no parts of our body are distinguished by numerous joints, none are more apt for bending than the fingers. Hence it is that the Lord, about to give a sentence concerning the adulteress, first wrote with his finger on the ground, thus mystically advising us that whenever we intend to chastise or judge others, we should first humbly carve out our own conscience with diligent discretion, carefully considering lest we also be tempted. It has often been said that myrrh signifies the continence of the flesh and martyrdom: hence the sense is clear that the hands of the spouse drip with myrrh, when the holy soul dedicates itself to works of continence; and her fingers are full of the most proven myrrh, when, examining herself with careful discretion, she finds that she lives continent only with a view to heavenly recompense. For those who seek the favor of human praise, who, according to the judge himself, have received their reward, these indeed seem to drip with myrrh from their hands, but in no way have their fingers filled with the most proven myrrh, because if they do not only give their wealth to the poor, but also deliver their bodies to the flames, if they do not have charity, it profits them nothing. Therefore, because the one who wants to teach others must himself abstain from carnal enticements and be ready to suffer for the confession of faith, it was fitting that when she said: I arose to open to my beloved, she immediately added: My hands dripped with myrrh. And because the same continence or passion ought to be performed only with the intention of eternal reward, she rightly added: My fingers are full of myrrh. Again, the hands of the spouse drip with myrrh when her workers, that is, the holy teachers, subject their bodies to salutary mortification, and her fingers are full of the most proven myrrh when they progress so much in tribulations that their invincible patience is also declared, according to the Apostle: But we glory in tribulations, knowing that tribulation works patience, and patience, experience; and experience, hope; and hope does not disappoint (Rom. V).

Commentary on the Song of Songs

I opened the bolt of my door to my beloved. The bride opened the bolt of her door to her beloved, when each chosen soul made the temple of her heart worthy of divine visitation and indwelling. She opens the bolt of the door to her beloved knocking, when, suddenly inspired and enkindled with a desire for heavenly things, she strives to open wider the bosom of her mind to receive the taste of that same heavenly sweetness. For it had been said above that the beloved, having sent his hand through the hole, touched her and shook her with trembling: deeply inflamed by his touch, she now desires to be touched not through the narrowness of the hole by his hand, but, with the door of her heart opened, to enjoy his most blessed embrace, that is, to be more fully satisfied with the sweetness of divine illumination, which she had sensed briefly and modestly. But since the perfect vision of eternal joys is granted to none of the elect in this life, which is reserved for all the righteous in the next life as a reward, it is rightly added:

Commentary on the Song of Songs

Having been touched, she rises to open: because when she receives the spirit of love more abundantly than usual, she immediately thinks about the edification of her neighbor; and by preaching she acts so that, with hearts opened, the Bridegroom, coming to dwell in her neighbors, may find an entrance for entering. She also demonstrates examples of works to her hearers along with her preaching, saying: My hands dripped with myrrh, and my fingers were full of the choicest myrrh.

What is understood by hands, if not works; what by myrrh, if not the mortification of the flesh? The hands of the bride who preaches therefore drip with myrrh; because whoever preaches to others, if they wish to benefit many, must strive to mortify the carnal life in all their work. But that this may be done with great discernment, he makes clear when he adds, saying: "My fingers are full of the choicest myrrh." For just as many fingers are divided from one hand, so in one holy manner of life diverse virtues are found through discernment. For the virtue of generosity is one thing, the virtue of frugality another. The work of humility is one thing, that of frank rebuke another. We do one thing when we keep ourselves in silence for our own edification; another when we speak to our neighbors for their benefit. But the fingers are said to be full of the choicest myrrh; because in everything that is done, it is always necessary that the mortification of carnality be maintained. This is rightly called the choicest when, in every temptation that is brought by the enemy, carnal pleasure is unceasingly guarded against lest it be admitted. When this happens, all hardness of mind is dissolved, and a way is prepared for the Bridegroom to enter the heart.

Commentary on the Song of Songs, Chapter 5

The bride says, “I sought him, but found him not.” How can the bridegroom be found when he does not reveal anything of himself? He has no color, form, quality, quantity, place, appearance, evidence, comparison or resemblance. Rather, everything we can discover always transcends our comprehension and completely escapes our search. Therefore the bride says, “I have sought him by my soul’s capacities of reflection and understanding. He completely transcended them, and he escaped my mind when it drew near to him.”How can that which is always beyond everything we know be designated by a name? For this reason the bride understands every function of a name as a sign of the ineffable good. The significance of each word falls short and shows something inferior to the truth.… The soul thus calls the Word as best it can. It cannot do so as it wishes, for the soul desires more than it is capable of. The soul does not wish what it is incapable of receiving, such as God himself, but its choice is in accord with its wish. Since the one called is unattainable, the bride says, “I called him, but he did not answer.”

Homilies on the Song of Songs 12

“I opened to my beloved, but my beloved had gone.” What is this going? Simply that he has penetrated into the center of the mind as it was said to Mary, “And his sword will pierce your soul.” For the living Word of God, as piercing as a sharp sword, comprehends both the limits of bodily thoughts and the secret places of the heart.

Concerning Virginity 11:67

The Lord seeks us, when he says: “I sought and there was no one. I called, and there was no one to answer.” And he himself is sought by his bride who mourns with tears: “On my bed by night I sought him whom my soul loved. I sought him and did not find him. I called him, and he gave me no answer.”

Conference 13:12

Hence again she says: "My soul melted when the beloved spoke." For the mind of a person not seeking the form of its Creator is badly hardened, because it remains cold in itself. But if it has now begun to burn with desire to follow him whom it loves, melted by the fire of love it runs. It becomes anxious with desire, all things in the world that pleased grow worthless, there is nothing that delights outside the Creator, and things that formerly delighted the soul afterward become grievously burdensome. Nothing consoles its sadness, as long as he who is desired is not yet seen. The mind grieves, the very light is wearisome; and by such fire the rust of guilt is refined in the mind, and the kindled soul, as if in the manner of gold, because through use it lost its appearance, becomes bright through burning.

Forty Gospel Homilies, Homily 25

But he turned aside, etc. For this is what the Psalmist says: "Man approaches a deep heart, and God will be exalted" (Psalm 63). For the more the human heart, purified by faith and prayer, is lifted up to contemplate the glory of the divine vision, the more it finds what it seeks to be higher, and to which it should ascend at the time of the promised reward. Ecclesiastes is similar: "I have said, I will become wise; and it moved further away from me, and much more than it was" (Ecclesiastes 7). It should not be overlooked that he does not simply say, "I opened my door," but he says, "I opened the lock of the door for my beloved." For he had closed the chamber of his heart with a lock lowered deeply, so that no profane or insidious person might enter it, according to Solomon: "With all keeping, keep your heart; for from it flows life" (Proverbs 4). He opened it again for his beloved, so that, with all the impure throngs repelled, he might provide a free space for the Creator. Nor should it be considered contradictory that we said before, that the bride opens to her beloved in the droplets of night and the dewy cold, when the Church or the faithful soul ignites the heart of neighbors to the praise of the Creator, whom they did not know or did not care for, and now we interpret that she unlocks the lock of her door for the same beloved, in that she, through the progress of compunction, more widely opened her mind to his entrance: for the same moment achieves both, because the internal aspiration that sets anyone to gather souls for God equally kindles him to love the same Creator more ardently. And no other cause rightly motivates anyone to teach than the love of God. And while anyone delights in opening the soul of a neighbor to receive the gifts of divine mercy through teaching, he necessarily renews his own mind by these actions and opens it more widely to the entrance of heavenly grace. Finally, it is clearly revealed by the following words to the bridegroom how much she progressed, as she cared to open the hearts of neighbors, which she saw darkened, to the Lord, grievously enduring that he whom she was burning for was weighed down, as if by dewy cold and drops of night, by the infidel torpor of others. For it follows:

Commentary on the Song of Songs

My soul melted, etc. The sweeter, he says, that I received the voice and proximity of my beloved through the aperture of secret compunction, the more sublimely whatever coldness was in me heated up; whatever was rigid, melted; so much so that I found nothing sweet except to be resolved into tears; and he whom I was unable to retain, though touched by his grace at a moment, I now delight to seek in his departure with weeping and lamentation. And this also, while I was melting from my former rigidity and pouring out my soul within me, gave me no small increase: seeing how the charity of many grows cold, as he himself complains, that it is beset by the drops of the night, that is, the dark tumults of the wicked. And because the wicked have destroyed his law, therefore I have taken more care to love his commandments above gold and topaz.

Commentary on the Song of Songs

I sought him, and did not find him, etc. This is the voice of those in the holy Church who are accustomed, having transcended the care of fleeting things, to walk only in the highest goods and to always love the entrance to the heavenly homeland: about whom there is no doubt that they cannot always be affected by the same power of sweetness with the desire for heavenly things as they will, because certainly this virtue is not in the will of the mind elevated to heavenly things, but only in the gift of the God who elevates and illuminates. Therefore, as often as the chaste soul either desires to depart to the Lord, or, while placed in the flesh, to be raised by the taste of future beatitude, and yet immediately does not obtain what it seeks, it must then say with a groan: Because I sought him, and did not find him; I called, and he did not answer me. For he is always found by those who seek well, to have mercy; he always responds to those who call well, to care for them for perpetual salvation: but he does not always respond to this end, or offer himself to be found, that what he promises to those arriving in the homeland, he extends to those still journeying on the road of this exile. Finally, let us say more often daily with bowed knee to the Father: Thy kingdom come; nor do we distrust that we are heard, nor do we immediately receive what we ask for, but we patiently and joyfully endure the effect of our prayer, until we obtain it at the end.

Commentary on the Song of Songs

We make a bolt for the door when, through the pleasures of the flesh, we bar the entrance of the heart against the Bridegroom. But we open the bolt when, having removed fleeting pleasures, we soften our heart—which had previously been hard—into the love of Christ, and make a free entrance for the Bridegroom knocking at the door. Since this cannot happen suddenly while we live in this flesh, it remains for us to do so more and more each day. For no one, as it is written, suddenly becomes perfect. For sometimes, while we seek our Lord, placed as we are in this corruption, He seems to withdraw further from us rather than to draw near. And therefore it follows: "But He had turned aside and passed by." Now the Bridegroom touches His beloved, now He turns away: because when He sees us sluggish, He stirs us to love; but when it seems to us as we labor that He can be grasped, then lest He be grasped, He passes on and turns away. This is done by His greatest grace in us, so that namely neither do we, lying in our sluggishness, lose Him entirely, nor grow proud from what seems to us a full apprehension of Him. Yet as soon as He has withdrawn, He returns; and lest the holy soul be estranged from her Beloved for too long, He pours Himself into the longing soul by the word of His inspiration, and melts her. Whence the bride exults, saying: "My soul melted when my Beloved spoke."

She says that she melted at the word of the Bridegroom, because when Christ pours himself through his spirit into the desiring soul, he soon dissolves all hardness of heart: and sometimes he melts the mind into such great tears that it can scarcely contain that which it rejoices to contain within itself, and inwardly marvels at what it had been and what it suddenly sees itself made into. While it feels this melting, it desires to apprehend it more perfectly; and sometimes while it thinks upon this very thing, what it was just feeling it no longer feels. Whence it is stirred to seek, that it might find the same thing again; but sometimes even when it has long wearied itself, it does not find what it just now held so present.

The bride seeks the beloved, but does not find him; because the mind inspired by God continually desires to enjoy that intimate sweetness, but the corruption which it bears in this life prevents it. She calls, therefore, and no answer is given to her: because through her prayers and works she longs to be satisfied with the sweetness of his presence, but what she calls upon does not come according to her desire. It remains, therefore, that returning to herself she may know herself, and through the Holy Scriptures, aided all the more by that taste, seek her beloved.

Commentary on the Song of Songs, Chapter 5

The watchmen found me, etc. The watchmen who go about the city are the holy teachers to whom the care of the Church has been entrusted so that they may protect it from the attack of depraved doctrines, both by word and example, and may kindle ever more the fear and love of their Creator. These indeed go about the city because in all the places of the holy Church, spread out everywhere throughout the whole world, their bodily presence and living voice, or the doctrine inserted in writings or work, is found. They find the bride weary from seeking her beloved, and they strike and wound her because they inflame more with the word of their teaching the soul found anxious with heavenly love; and whenever they discover anything earthly remaining in it, they extinguish it and render it insensible to all lower things, as if wounding by striking: for when the Apostle, describing the armor of God, says: And the sword of the Spirit, which is the word of God (Eph. VI); is it any wonder if one touched by this sword is said to be struck and wounded? For with this stroke of the sword, a wound is received, of which it is said elsewhere, I am wounded with love.

Commentary on the Song of Songs

The keepers of the walls took my cloak from me. The keepers of the walls are also the highest teachers, as they strive to also instruct those capable of governing and fortifying the Church. I believe Timothy, Titus, and others like them, the laborers of truth, were the walls of God's city; and Paul, when he gives them exhortatory commands, what else is he to be understood as but a keeper of the walls? For he showed himself to be a keeper of the city, which he diligently went around, when he enumerated his virtues saying: Besides those things which are external, the daily pressure that is on me—my concern for all the churches (2 Cor. 11). He also taught that he was a keeper of the walls when he said to Timothy: But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry (2 Tim. 4), and similar instructions. And to Titus: For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you (Tit. 1). The keepers of the walls take the cloak of the bride who is struck and wounded, when apostles or apostolic men, touched by divine love, take away the ties of passing things from any soul, so that, freed from lower cares, it may seek its Creator’s face with freer course. For the cloak is the same, which is over the tunic; where he says: I have taken off my tunic, signifying the entanglements of earthly matters.

Commentary on the Song of Songs

While the bride is troubled in her search for the beloved, she encounters the watchmen of the city: that is, while the holy mind afflicts itself with desire for her Bridegroom Christ, she receives the words of the preachers in the divine Scriptures, and through them, as long as she is exiled from Christ, she devotes herself to the love of the very one whom she was seeking. What exercise she finds in them, she adds: "They struck me and wounded me; the watchmen of the walls took away my cloak." The watchmen strike the bride and wound her, because the holy preachers, when they speak of heavenly things, move the loving soul and pierce it with a greater love. They take away the cloak, because if anything of worldly pomp remained in the heart, they remove it from the soul by their exhortations. They take away the cloak, because sometimes before the words of the preachers we did not know ourselves, and they, while speaking, uncover everything that lay hidden within. While this happens, they are to be loved all the more, and they are to be implored more devoutly to speak to the beloved on our behalf.

Commentary on the Song of Songs, Chapter 5

I adjure you, daughters of Jerusalem, if you find, etc. Worthily, the bride languishes with love, having been struck and wounded by the sword of the Spirit, she casts off the garment of carnal desire, for as much as the holy soul gains strength in God, so much is she made weak and infirm towards the affection of this world, as if debilitated. Nor is it surprising if a perfect soul is said to languish for those things that are of the world, since the Apostle does not hesitate to call those who have perfectly left the world dead: For you are dead, and your life is hidden with Christ in God (Galatians VI); and concerning himself: The world is crucified to me, and I to the world (ibid.). The daughters of Jerusalem are citizens of the heavenly homeland, who partly still wander on earth, partly already reign there. But in this place, when it is said: I adjure you, daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love, it seems to address that part of them which, having been on earth, has not yet deserved to see the Lord perfectly, whom nevertheless they often find when they receive Him in their heart through love. Therefore the bride adjures these daughters of Jerusalem that if they find her beloved, they announce to him that she languishes: for we are indeed this bride, and the girlfriend of our God and Lord, inasmuch as by adhering to Him we become one spirit with Him, and being inflamed with desires for eternal things, and sighing for the face of our Creator whom we do not yet see, we come to His servants, whom we believe to lead an angelic life on earth, and we humbly ask them to commend us also to the Lord during their devoted prayer time, and to intercede for us so that we may deserve to see His face. This is indeed what we do, adjuring the daughters of Jerusalem to refer the magnitude of our love to God, and for us to equally petition for heavenly help so that we may see His glory. Whence also, such a response is universally given by these daughters of Jerusalem, which clearly corresponds to the devoted exchange of the faithful. For it follows:

Commentary on the Song of Songs

For when we disclose our thoughts to holy men, when we spread out our desire to them—whether they are still living among us or have already entered eternal life—and pray through God that by praying for us they may offer to the Lord Christ the desire with which we are moved, what else do we do than adjure the daughters of Jerusalem to announce to the beloved, to whom they are nearer than we are, that we are sick with love?

Commentary on the Song of Songs, Chapter 5

How is your beloved better than another beloved, etc. It is open for a faithful brother to say to another faithful brother: I beseech you, because I find that you are fervent in the love of the Redeemer, also speak to me of Him, confirm me with a salutary exhortation, so that the same love in my heart may grow by His benefits and gifts. Indeed, for a long time, conscious of my sins, I began to have fear of Him, but now, with the strength of the mind increasing, having become more secure about the forgiveness of sins, I am delighted to hear something about His love. Therefore, tell me, go ahead, what is your beloved like from your beloved? That is, from the part where he should rather be loved than feared. You have also such a word in the Song of Isaiah: A vineyard was made for my beloved in a horn, in a fertile place, and so forth, until it says: The vineyard of the Lord of hosts is the house of Israel, and the man of Judah, his pleasant plant (Isaiah V). However, the beloved from the beloved can be understood as the Son from the Father, just as light from light, God from God, which is rightly believed and confessed. For just as there is one love and one divinity of the Father and the Son, so there is one affection, with John bearing witness, who says: And everyone who loves Him who generated, loves him who is born of Him (1 John III). A worthy response follows from the part of the bride.

Commentary on the Song of Songs

But the Saints themselves, if they are still with us, both pray for those who ask them to pray and, when asked to carry the message, out of humility inquire as though they did not know, saying: What is your beloved more than another beloved, O most beautiful among women? But because the more ardently they love, the more sweetly they repeat words about him, they say the same thing again: What is your beloved more than another beloved, since you have so adjured us? The Bridegroom is called the beloved from the beloved: so that, clearly, through the repetition of love, the greatest love of the speaker may be shown. Or Christ is rightly called the beloved from the beloved, because if we love the Son, we consequently love also the Father from whom he is.

Commentary on the Song of Songs, Chapter 5

All these elements constituting the bridegroom’s beauty are made known for our benefit but do not show his invisible, incomprehensible beauty.…Therefore, whoever looks at the visible world and understands the wisdom that has been made manifest by the beauty of creatures can make an analogy from the visible to invisible beauty, the fountain of beauty whose emanation established all living beings in existence. Similarly, whoever views the world of this new creation in the church sees in it him who is all in all. This person is then led by faith through what is finite and comprehensible to knowledge of the infinite.

Homilies on the Song of Songs 13

All flesh implies birth, with marriage as the means for bringing it about. The person, however, who is not subject to a birth of flesh with respect to the mystery of religion does not submit to the actions effected by human nature or to the passions arising from the mind. He understands that the generation of the flesh belongs to all humankind. The bride says that he who partakes of flesh and blood is “white and ruddy.” However, by indicating the body’s nature by these two colors, she does not say that Christ partakes of that birth common to humankind. Rather, God assumed our human nature from the multitude of people he had begotten. From the passage of succeeding generations, Christ alone entered this life by a new form of birth. Nature did not cooperate in this birth but served it. Therefore, the bride says that her spouse is “white and ruddy.” That is, he dwells in this present life through flesh and blood while having been begotten from virginal purity. His conception is virginal. His birth is undefiled and without pangs. His bridal chamber is the power of the Most High overshadowing the virgin like a cloud. He is a nuptial torch of the Holy Spirit’s splendor. His bed is free from passion, and his marriage is incorruptibility.The bridegroom born under such circumstances as these is rightly called “chosen from myriads.” He was free from birth resulting from marriage, for his existence does not come from marriage. No terminology pertaining to human birth can rightly pertain to Christ’s incorruptible, painless birth because virginity and childbirth cannot apply to the bridegroom at the same time. As the Son is given to us without a father, the child is thus begotten without birth.

Homilies on the Song of Songs 13

“My beloved is white and ruddy.” It is fitting, O virgin, that you should fully know him whom you love, and should recognize in him all the mystery of his divine nature and the body which he has assumed. He is white fittingly, for he is the brightness of the Father; and ruddy, for he was born of a Virgin. The color of each nature shines and glows in him.

Concerning Virginity 1.9.46

“My beloved is white and ruddy”: white in virginity, ruddy in martyrdom. And because he is white and ruddy, therefore it is immediately added, “His mouth is most sweet, yea, he is altogether lovely.”

Against Jovinianus 1.31

The bride instructs the young women who had enquired as to the features of the bridegroom, saying, “My nephew is white and ruddy,” mentioning “white” first and “ruddy” second. He was always God, but he became man as well, not by abandoning what he was or being turned into a man but by putting on a human nature. So he is “white” as God: what could be whiter than light? Now, he is the true light, according to the Gospel saying, “He was the true light, which enlightens every person coming into the world.”He is not only “white,” however, but also “ruddy.” After all, he is not only God but also man. Now, the term ruddy suggests earthly; hence also in Isaiah the divine powers, on seeing him ascending from earth to heaven, pose the question, “Who is this coming from Edom, the red of his garments from Bozrah? He is charming in his vesture, overpowering in his strength.”

Commentary on the Song of Songs 5

He is white because he is the light of the world, the Sun of righteousness “who enlightens everyone entering the world,” according to John the Evangelist and the preaching of the prophets. He is red because he would walk on earth in the fleshly clothing derived from the Virgin Mary, a miracle to be offered through angels by rising to heaven, as was said through the mouth of the prophet Isaiah to those who asked him, “Why is your apparel red?”

Exposition of Song of Songs 8:34

My beloved is white and ruddy, etc. White, because appearing in the flesh, he committed no sin, nor was deceit found in his mouth (1 Peter II); ruddy, because he washed us from our sins in his blood (Revelation I). And white well first, then ruddy, because first he came into the world holy, and afterwards, through his passion, he left the world bloodstained. Chosen out of thousands, because from all humanity there is one Mediator between God and men, through whom the world was reconciled, alone among mortals was he worthy to hear from God in heaven: This is my beloved Son, in whom I am well pleased (Matthew III), that is, in whom nothing offensive to me is found, and all the weight of virtue in which I rejoice. Hence Ecclesiastes rightly says of him: One man among a thousand I found; a woman among them all I have not found (Ecclesiastes VI): understand one shining with perfect justice. This needs to be understood in these words, the subsequent sentence declares, which says: Only this I have found, that God made man upright, but he has sought out many schemes. His head is the best gold. The Apostle says, because the head of the woman is the man; the head of the man is Christ; and the head of Christ is God (1 Corinthians II); which indeed head is the best gold, because just as gold is considered nothing more precious among metals, so the unique and eternal goodness of God justly surpasses all the good things which He Himself made.

Commentary on the Song of Songs

Christ is declared to be white and ruddy; because, committing no sin whatsoever, He held the beauty of justice in its entirety, and yet, as though He were a sinner, He approached the passion of death. To whom it is said through the prophet: "Why then is your garment red?" (Isaiah 63:2.) He is truly chosen out of thousands, because from the whole mass of the human race, no one is found without sin: but He not only was without sin, but also redeemed sinners by His justice and blood.

Commentary on the Song of Songs, Chapter 5

Hair is also represented by another comparison, wherein the shape of its locks seems to mimic the brilliance of gold. “His hair is like waves of palms,” so that they would surely seem to be curly and golden.

Commentary on the Song of Songs, Fragment 10

His hair lifted like palm trees, etc. The hair of the beloved's head is the throng of saints, who adhere to God with faithful service; and deservedly are they compared to raised palm trees, because they expect the sweetness of perpetual reward. Hence it is that the Psalmist says: "The righteous shall flourish like the palm tree" (Psalm 92). Deservedly they are said to be black as a raven, because they acknowledge that they cannot have this sweetness from themselves, but hope to receive it from him who said: "As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me" (John 15). Indeed, they realize they have nothing but darkness from themselves, as the Apostle reminds: "For ye were once darkness, but now are light in the Lord" (Ephesians 5). Nor is it surprising that we are compared to the blackness of ravens before the washing of regeneration, since the Master of truth said to the apostles themselves who were already following him: "If ye then, being evil, know how to give good gifts to your children" (Matthew 7). But let us also see if the lawgiver found any raven-blackness amidst the raised palm trees in the hair of the spouse? For seeing the light of divine glory, he immediately recognized the darkness of human depravity, and rebuked it, saying: "Lord, Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, who keeps steadfast love for thousands, who forgives iniquity and transgression and sin, and none is innocent before you by themselves" (Matthew 7). Therefore, the hair of the spouse, that is, the cohorts of the righteous, are raised like palm trees, black as a raven, because they tend toward the joys of victory indeed through the mercy of the Lord, but recognize themselves. This verse can also be understood in regard to those spirits who eternally adhere to their Creator in the heavenly homeland. The higher they contemplate the glory of the unchangeable and everlasting majesty, the more truly they perceive how weak and vile everything created is. Apponius interprets the hair of the bridegroom as the virtues of the angels, adding: "By 'the raised palm branches,' he indicated that the aforementioned ministries never waver in their strength and duty but always remain lofty; just as the leaves of the palms, always holding the force of greenness, are elevated high." Julian speaks of this thus: "The hair can also be signified by another comparison, where the form of the curls seems to imitate the brilliance of gold. His hair, like the raised palm branches, that they may appear surely curly and glowing." And a little later: "As if he were to say: To the divinity of the saints of his, both men and angels minister in attendance, and celebrate the honor of the king with continuous praise; and so they are conspicuous in the dignity of their ministry, that they excel like palm leaves, shine like gold. But yet they understand Him whom they serve so well that not only do they assume no airs of pride, but in great humility appear dusky and dark." Moreover, another translation, instead of "raised palm branches," used a single word, "his hair like a fir tree." We indeed know that in Greek, the fir tree is called “elates,” and it never changes with the infirmity of withering; hence it seems “elates” in this place is a Greek word, not Latin, meaning the name of the tree specifically. Pliny the Elder also seems to confirm this when writing about perfumes, he says: "Moreover, there is a tree pertaining to these perfumes, which some call 'elates,' which we call fir, others palm, and others spathe." From these words, it can be inferred that "elates" are trees having some similarity to the palm or fir, apt for making perfumes. Thus, our interpreter called "elates" palm branches, which means fir trees related to palms, so that we might understand not the common type of fir used for buildings and ships, but the special type suited for perfumes; which also aptly fits the symbols, for the hair of the bridegroom is compared to trees of perfumes, implying that the crowds of saints, who familiarly adhere to their Creator like hair to the head, are filled with the grace of virtues. When they diligently serve the divine majesty, they ornament the head like perfumed hair embellishes the bridegroom. Finally, Mary Magdalene poured nard on the Lord's head, making his hair similar to the raised palm branches, which means aromatic trees, in the mystery of her great devotion.

Commentary on the Song of Songs

The head of Christ is God. This head is rightly called gold, because in comparison with the Creator every creature is reckoned a most worthless thing (1 Cor. 11). His locks are like clusters of palm branches, black as a raven. What do we understand by the locks of Christ, if not all the faithful? For while they guard the faith of the Trinity in their mind, and cleaving to God, do what they believe, they confer honor upon the one who bears them, as though hanging from his head. Moreover, the palm tree greatly thrives by ascending on high, and by its symbolism it signifies victory. Therefore his locks are like clusters of palm branches, because all the elect, while they always raise themselves to the heights of virtues, through the grace of God at length bring themselves to victory. Yet they are black as a raven, because however much they raise themselves by virtues, they always nevertheless recognize themselves to be sinners.

Commentary on the Song of Songs, Chapter 5

In doves, the eyes are signified. For when it says, “doves over the abundance of the waters,” it means this kind of bird when it comes to the waters. There it is accustomed to suffer the attacks of the hawk and to detect its hostile arrival in flight when it sees the shadow of its wings in the waters. And so it escapes the deceit of imminent peril by the keen vision of its eyes. For if you could thus look out for the snares of the devil and avoid them, you would offer “doves” as a sacrifice to God.

Homilies on Leviticus 3:8.4

Perhaps, as some say, it was to reveal an image that he came down in the likeness of a pure, innocent, simple dove, working with prayers for the sons he begot and for the forgiveness of sins; just as in a veiled manner it was foretold that the beauty of Christ’s eyes would be manifested in this way.

Catechetical Lecture 17:9

The eyes “upon the fullness of waters” are compared with doves because of their simplicity and innocence, and the Word says they have been washed in milk. A quality of milk is that it does not reflect any image. Every other liquid is like a mirror whose smooth surface serves to reflect the image of those gazing in it. However, milk lacks such reflective capacity. This is, then, the best praise for the church’s eyes. They do not reflect deceptive, shadowy pictures of nonexistent things that are erroneous, vain or contrary to the true nature of reality. They look, rather, at being itself, and do not reflect the false visions and fantasies of life. Thus the perfect soul bathes its eyes in milk to keep them pure.

Homilies on the Song of Songs 13

“His eyes like doves on pools of water,” once again here by mention of the “eyes” admiring his keen sight. Hence her saying they are like doves “on pools of water” reminds us of the dove coming down on him in the Jordan. … Hence the bride says, “His eyes like doves on pools of water”: his eyes are constantly upon the source of baptism, awaiting those being saved and longing for the salvation of everyone.

Commentary on the Song of Songs 5

[A dove] is inclined to sit above water so that it may avoid being seized by a hawk coming, since it has seen its shadow beforehand in the water. Let us also be clean, and take care to sit attentively at the cleansing streams of the Scriptures, and, thoroughly instructed by [their] mirrors, may we be capable of distinguishing and guarding ourselves against the snares of the ancient enemy.

Homilies on the Gospels 1:12

His eyes are like doves beside streams of water. What should typically be understood of the bridegroom's eyes John reveals when he recounts that he saw the Lamb having seven horns, immediately adding by way of explanation: These are the seven spirits sent forth into all the earth (Rev. IV). He calls them seven spirits, meaning the seven gifts of the one and same Spirit, which Isaiah lists in the most recognized order of divine operation, because the Holy Spirit of discipline flees deceit. The Spirit delights in residing in those minds which, like living waters, make themselves clear; which allow nothing dirty, nothing dark, nothing that should not be approved by all lovers of truth, or indeed by Truth itself, which searches hearts and reins, to exist within them. It is well said, not "beside stagnant waters," but "beside streams of waters"; for if you inquire where these waters flow, where they run, the source of life from which they spring is revealed, that is, our Lord, from whom the hearts of the elect derive whatever purity and brightness they have. He said, In him will become a fountain of water springing up into eternal life (John IV); for those who seem to have purity of either word or deed but do not aim at the heavenly kingdom through that same purity, whether they dissemble or are simply ignorant, they indeed are to be counted not among streams, but among stagnant waters. However, those who open themselves to impurities, giving place to evil spirits, are likened not to clean waters but to wallows of mud, in which swine delight. Swine, therefore, take pleasure in the swamps, while doves in the streams of water, because unclean hearts offer a fitting dwelling for unclean spirits. But blessed are the pure in heart, for they shall see God (Matt. V), and they are filled with the light of divine gifts. These gifts, indeed, because they are given freely to the faithful and solely by the cause of heavenly benevolence, it is aptly added:

Commentary on the Song of Songs

Things that are washed in milk, etc. For rightly by the name of milk, the gifts of divine generosity and pietas are indicated, because surely mothers who nourish their young offspring provide them with the nutrition of milk out of gratuitous and natural cause of affection. Therefore, the doves with which the eyes of the bridegroom are compared are washed in milk, because we have been saved by grace through faith, and this is not from ourselves, it is the gift of God (Ephesians 2:8). Thus, these doves, that is, the gifts of the Spirit, are said to be washed in milk, since they never had any filth, as it is said by the Psalmist: The words of the Lord are pure words; silver tried in a furnace of earth, purified seven times (Psalms 12:6), since it is clear that they never had anything of earthly pollution that should be purged by fire. Thus the Son, coeternal with the Father, and rightly believed to be born of the Father, and never not to have been born, is rightly, truly confessed and believed; and you have countless other such things in the Scriptures. Also, these doves dwell by the fullest streams, because whatever hearts overflow with the love of virtues, this spiritual grace most willingly inhabits, illuminating them with the higher regard of its presence, that those who diligently tend to heavenly things with the purity of sincere intention may be distinguished. If we wish to understand the preachers of His word to be in the eyes of the Lord, we will find them to be like doves over the streams of water: like doves indeed, because they are simple; over the streams of water, because they are enriched with spiritual grace. They are often described by the streams of water, because they attentively engage with the Holy Scriptures, which are often figured by the name of waters, by which, being taught, they may more easily recognize and avoid the snares of the devil. Indeed, doves over the streams of water commonly reside not only for drinking, or for washing, or for the pleasantness and cleanliness of the place; but no less with the intention, that in the clarity of the waters they might foresee the shadow of the coming hawk, and thus avoid impending danger from the enemy. The form of whose nature is in the open, because we have need of constant meditation on divine words, so that reading either the deeds of the saints or their sayings, we may diligently examine with a watchful mind by what kind of open assault the ancient enemy strives to fight and overthrow us, with what machines of fraud he tries to defeat and supplant us. And as soon as we perceive his future plots, our only refuge is to seek the crevices of our rock, that is, the protections of the Lord's faith, and we should strive to defend ourselves with the sign of His passion. But also let us swiftly with quick flight seek the cavern of the wall, that is, let us seek the frequent intercessions for us to the mercy of the pious Creator by the saints, or angels, or humans. This is considered necessary for all the faithful, especially those upon whom is placed the burden of caring for and teaching others. These are indeed the most firm and safest protections of the holy Church, for which the Lord above said, "Arise, my love, my fair one, and come, my dove, in the clefts of the rock, in the covert of the cliff." Well, it is said of these same doves, that is, the spiritual ministers of the word, "They are washed with milk, and sit beside full streams," to imply that they are first of all renewed by the washing of baptism: which is not absurdly expressed by the term milk, because among those sacraments are numbered by which the infancy of the holy Church is either accustomed to be born or to be nourished. If we believe there is any difference between rivulets of waters and full streams, it may be understood that in the rivulets of waters is the teaching of the Old Testament, whose followers have truly learned to say to God, "But the children of men shall trust in the protection of your wings" (Psalm 62), obviously lest they be seized by the snares of the aerial powers, like the claws of hawks. "They shall be abundantly satisfied with the fatness of your house; and you shall make them drink from the river of your pleasures, for with you is the fountain of life" (Psalm 35, 10). In the full streams can be not inconveniently understood the perfection of evangelical doctrine, of which such is the fullness that no greater can be for those dwelling in this life. Distinguishing between the two, the evangelist said, "For the law was given by Moses; grace and truth came by Jesus Christ" (John 1); and since the knowledge of both Testaments is given to the teachers of the truth, rightly the eyes of the Lord are said to be like doves over the rivulets of waters, which are washed with milk, and sit beside full streams.

Commentary on the Song of Songs

The eyes of the bridegroom are like doves, because the preachers of Christ who show us the way live in simplicity. Moreover, they are said to be beside streams of water, because they always dwell in the refreshment of the divine Scriptures. Indeed, they are washed with milk, because by the grace of creative wisdom, as by a mother's milk, they have been cleansed from sins through baptism. What do we understand by the fullest streams, beside which they sit, if not the profound and hidden sayings of sacred Scripture, which we examine, by which we refresh ourselves, while we drink them in by reading or hearing? For this reason also doves are accustomed to sit beside streams, so that they may see the shadow of flying birds in the water, and casting themselves over it, they thus escape the talons of predators. So holy men perceive the deceits of demons in sacred Scripture, and from the description which they see, as from a shadow, they recognize the enemy. And while they devote themselves entirely to the counsels of Scripture, so that they do nothing except what they hear from the response of the Scriptures, as if casting themselves into the water, they elude the enemy. These streams are called most full, because concerning whatever difficulties counsel is sought in the Scriptures, it is found fully regarding all things without diminishment.

Commentary on the Song of Songs, Chapter 5

His cheeks are like beds of spices, etc. Just as the words on the lips of the Lord expressed what He spoke, so in His cheeks the modest piety and sternness of His countenance are simultaneously expressed. For if it could rightly be said of a mere man, the wisdom of a man shines in his face, how much more in the face of that man who is the power of God and the wisdom of God, would the highest virtue and wisdom shine forth to those who consider well? His cheeks, he said, are like beds of spices planted by perfumers. For as beds of spices decently and orderly arranged grant great pleasure both to those who see and smell them, so He, appearing in man the mediator of God and men, by the sweetness of either His virtues or His doctrine enlightened those present and attracted those who were absent by His fame. By perfumers, by whom these beds are planted, understand the prophets and apostles, who in complete harmony inserted not only His words but also His manners into the sacred pages; these foretold the future mysteries of His incarnation, those narrated the deeds done. I think it is to the appearance of His cheeks that it is to be referred, that He exulted in the spirit, rejoicing in the faith of the little ones, that He grieved over the hardness of the hearts of the unbelievers, that He rejoiced for the disciples when He was about to raise Lazarus so that they might believe, that He looked upon the weeping sisters or friends of Lazarus and wept and troubled Himself, that at the approach of His passion He began to be sorrowful and mournful, that He did not give any time to laughter or vain words, that He did not judge by the sight of His eyes, nor did He rebuke by the hearing of His ears, that like a lamb He was led to the slaughter, and as a sheep before the shearers is silent, so He did not open His mouth (Isa. LIII, 7). But His lips, lilies distilling pure myrrh: lilies, because they promise the brightness of the heavenly kingdom; distilling pure myrrh, because they preach that this is to be reached by the contempt of present pleasures. From thence, He said, Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand (Matt. IV). Again, His lips are like lilies, because He commands us to shine with the brightness of sanctity; distilling pure myrrh, because He commands us to endure bravely whatever adversity may occur for the preservation of this. He prefigured lilies in His lips when He taught His audience to be poor in spirit, meek, mourning, hungry and thirsty for righteousness, merciful, pure in heart, and peacemakers. He promised to each of these the reward of eternal happiness; He added myrrh to the lilies when He immediately added: Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven (Matt. V). Again, His lips shone like lilies when in one and the same person He taught that He was truly God and truly man. For indeed, the golden color which was within was fittingly adapted to the truth of the divinity that was in Christ, especially because it is threefold, as if to represent the one undivided glory of the same holy Trinity. The outer whiteness properly designates the purity and sanctity of the assumed humanity. But the same lips distilled pure myrrh when in His divinity always impassible, He predicted that in the man whom He had assumed, He would suffer bonds, scourging, spitting, reproaches, and death. Therefore, His lips both imitate the appearance and scent of lilies, when He says: The Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works (Rom. II, 6; Matt. XVI, 27; Rev. XXII, 12). They distill pure myrrh when He says: But first He must suffer many things and be rejected by this generation (Luke XVII, 25).

Commentary on the Song of Songs

If preachers are designated by the eyes, fittingly by the cheeks are figured those in the Church who are reported to have ended their lives by martyrdom in the Church. For while they do not hesitate to pour out their blood for the faith of Christ, they redden like cheeks on the face of the Bridegroom. Through them indeed the beauty of the Christian faith is made public: because they show toward how great a reward of faith they press forward, when they die for it. These are rightly said to be like beds of aromatic spices: because while the elect are tested by martyrdom in the steadfastness of faith, they are spread abroad through the cultivation of virtues and the fame of holy reputation, as if by the fragrance of spices. But the beds of spices are planted by perfumers; because the holy martyrs are both strengthened in their confession by the preachers who preceded them, and are brought forward by those who follow as an example of imitation to the peoples. By those who went before, the perfumes of virtues are cultivated; by those who follow, the perfumes of examples are taken up.

For what do we understand by the lips of the Bridegroom, if not those very ones whom we call the preachers of Christ? Who, while they preach the deaths of the martyrs to the peoples, distill as it were myrrh as a seasoning for the mortification of the flesh. This myrrh is rightly said to be the first, because no one is so mortified as he who is ended by martyrdom for Christ. For he said "first" not with respect to time, but with respect to dignity. What does it mean that the lips of the Bridegroom are said to be lilies, except that those through whom Christ speaks must necessarily be pure, and through them a good fragrance is spread? Among whom was the apostle Paul, who said: "We are a good fragrance to God in every place, both among those who perish and among those who are being saved" (II Cor. 2:15). But it should be noted that whatever of justice and fortitude is found in the Church is drawn from Christ himself through the examples of his works.

Commentary on the Song of Songs, Chapter 5

His hands are like cylinders of gold, etc. After the lips, the Church praises the hands of her Redeemer, that is, His deeds after His words, because He showed by His actions that what He taught with words was to be believed. For instance, while teaching on the mountain, the crowds were amazed at His doctrine. But to follow this amazement with faith, He descended from the mountain and cleansed a leper with a mere touch of His hand. This is also why, marveling at His deeds, His fellow citizens said, "Where did this man get this wisdom and these mighty works?" (Matthew XIII). For wisdom pertains to the lips, and virtues to the hands. Rightly does he declare His hands to be like cylinders, to denote both their easy power and their unfathomable knowledge of action. It is well known that turning (lathe work) is quicker and more inexplicable than other arts. For example, one who works with an adze, chisel, axe, or hammer, operates more laboriously and with frequent use of a ruler and careful scrutiny to avoid errors. But he who works with a compass does not need an external rule; rather, he can maintain the direction of his work within the instrument itself. Therefore, the Lord's hands are like cylinders because He readily accomplishes what He wills, because He speaks and they are made. Finally, He said: "Pick up your mat and walk." And immediately, rising, he took up his mat and walked, who had been paralyzed for thirty-eight years (John V, 8, 9). His hands are like cylinders because He holds within Himself the rule of all justice. Unlike our poverty, He does not need to learn from sacred writings lest His work deviate from the truth. Hence it is said of Him, "How does this man know letters, having never learned?" (John VII, 15). He knew because He was indeed older than the letters and the law, nay, the judge of the lawgiver Himself. His hands are like golden cylinders full of hyacinths. For in gold, which excels all metals, the excellence of divinity is signified as is evident from frequent exposition. Therefore, his hands are golden, because no faithful person is ignorant that the virtues which he exercised in man are accomplished divinely. These are rightly also said to be full of hyacinths, because they undoubtedly excite us to the hope and love of heavenly things. The hyacinth, indeed, is a gem of a sky-blue color. The Lord has hyacinths in his turned hands, so that he may adorn vessels of election, which he prepares for glory, with such gems, that is, he may gladden the hearts of his elect with the desire and expectation of celestial glory. If we take the pigments designated by this name in the hyacinths, it does not deviate from the appropriate significance of truth: for the hyacinth is a pigment of a purple color and a pleasant scent. Hence the poet, gathering precious things as an example of love, adds: The gifts are of laurel, and the sweetly red hyacinth. And the hands of the Lord were full of purple flowers, because dying for our life, he soaked them in the redness of his own blood at the nailing. But another translation teaches that gems rather than flowers are to be understood in this place by the name of hyacinths, which says: His hands are turned, golden, full of tharsis: for tharsis among the Hebrews is the name of a stone which among us is called chalcedony. His belly is ivory, etc. The belly holds the most fragile place in our limbs, because it lacks bones to protect it and it contains the vitals, all of whose wounds are dangerous. But ivory is the bone of the elephant, which is said to be an animal of great chastity and cold blood. Hence, its death is often sought by the dragon, as it desires to cool its burning entrails by drinking its blood. The sapphire is a stone, the color of which, the sacred history testifies, which says: And they saw the God of Israel under his feet, as it were the work of a sapphire stone, and as it were the sky when it is clear (Exodus XXIV, 10). Therefore, the belly of the beloved signifies the fragility of his humanity, by which he was conformable to us. The ivory indicates the beauty of chastity, by which in human flesh he remained undefiled by corruption of sin. The sapphires express the sublimity of heavenly virtues, with which he shone in the flesh. He says, his belly of ivory, adorned with sapphires. As if he openly says, the fragility of the mortal substance in him shall indeed be true, but this shall be utterly free from the lasciviousness of mortality and shall rather shine with the excellent glory of divine works. And beautifully did he say his belly was entirely of ivory, yet not wholly adorned with sapphires, but marked with sapphires, so that part appears ivory, part sapphires. For his belly was indeed of ivory, because the fragility which he assumed was free from all sin, just as no contagious heat can be found in the bone of a dead elephant. He was distinguished by sapphires, because amidst the passions of assumed humanity, he showed frequent signs of perpetual divinity: for it pertains to the frailty of humanity that the little child is born to us, to the power of divinity that he is born of the Virgin, and the same birth is proclaimed by angelic voices and celebrated with mysteries; to the power of divinity that he is shown by the indication of a star, to be adored by the Magi, to the frailty of humanity that he is fled from his homeland by the snares of a treacherous king; to the frailty of humanity that he could be led and tempted by the devil, to the power of divinity that, with him conquered and repulsed, he is honored by angelic ministries; to the frailty of humanity that he asks the Samaritan woman for water, to the power of divinity that he testifies that he can give the same the fountain of living water; to the frailty of humanity that he is wearied from the journey, to the power of divinity that he promises eternal rest to those who follow him; to the frailty of humanity that he sleeps in the boat, to the power of divinity that, when awakened, he commands the winds and the sea; to the frailty of humanity that he was crucified and died, to the power of divinity that at his death the elements trembled along with the earthly and even the heavenly beings; to the frailty of humanity that he was embalmed with spices and buried, to the power of divinity that he rose and ascended into heaven; it pertains to the frailty of humanity that Isaiah says: He has no form or comeliness, and we saw him despised (Isaiah LIII, 3). And shortly after: Like one from whom people hide their faces, he was despised, and we did not respect him (ibid.); to the power of divinity that John says: We saw his glory, glory as of the only begotten from the Father, full of grace and truth (John I). Therefore, the sapphire was distinguished as the ivory belly of Christ, because his immaculate and undefiled incarnation shone with frequent miracles of divine majesty. It should be noted that Scripture says of the sapphire color, that it is such in appearance as the sky when it is clear. By the name of the clear sky, the sublimity of divine majesty is not incongruously represented, as attested by the Psalmist, who, describing the incarnation of our Redeemer, says: His going forth is from the end of the heavens, and his circuit to their ends (Psalm XVIII). This is what he himself said to the disciples about himself: And you believe that I came from God; I came from the Father and have come into the world; again, I am leaving the world and going to the Father (John XVI, 28). But the bride herself saw the form of the sapphire in the ivory belly of her beloved when, with the voice of her first pastor, she said: You are the Christ, the Son of the living God (Matt. XVI, 16), because indeed, in the holy, innocent, undefiled Son of Man, separated from sins, she recognized the pure fullness of divinity.

Commentary on the Song of Songs

For what is designated by the hands of Christ, if not the holy works which He performed in the world, and which are set before us for imitation? For He Himself says: "He who loves me, let him follow me" (John 12:26). And the Apostle: "He who says he abides in Christ ought to walk just as He walked" (1 John 2:6). His hands are said to be turned on a lathe, because His holy works, without the imposition of any iniquity, proceeded on every side in justice. For what is turned on a lathe revolves in its roundness without obstruction. So the works of Christ revolved in the roundness of rectitude, because no fault clung to Him that might prevent His justice from being carried through in its fullness. His hands are also said to be golden, because whatever He outwardly performed among men was inwardly ordered in the beauty of His divinity. The hands of the Bridegroom are also said to be full of hyacinths, because whoever imitates His works with a devout heart is enriched in recompense with the gifts of eternal happiness. Whence the same Redeemer says: "He who serves me, let him follow me; and where I am, there also shall my servant be" (John 12:26).

What is signified by the belly, if not mortality? And what by ivory, if not incorruption? For ivory is regarded as a very durable bone, and is taken up for the adornments of kings. Therefore the belly of Christ is rightly said to be ivory, because the mortality of Christ is brought through to immortality, since through the resurrection he is established in eternal life unto the glory of his Father, namely the eternal King. Of whom it is said: "Christ, rising from the dead, now dies no more; death shall no longer have dominion over him" (Rom. 6:9). He is truly taken up as an adornment of kings, because whoever is proven to be king and lord of his own flesh is adorned by the very mortality and resurrection of Christ, by love of knowledge and hope of immortality. Whence it is said elsewhere: "Let him who boasts, boast in the Lord" (1 Cor. 1:31). But the belly is said to be set apart with sapphires, because in our corruption which he bore, he wove heavenly works into our sufferings through the miracles he performed. For the sapphire, which bears an airy color, fittingly signifies the heavenly deeds that were displayed in his miracles. And the belly of Christ is distinguished with sapphires, because while he worked divine miracles amid the sufferings of the flesh, corruption was, as it were, varied by incorruption. By this dispensation the apostles were instructed in the faith and stood firm and strong for enduring sufferings.

Commentary on the Song of Songs, Chapter 5

A pillar must rest on the foundation of truth. Truth is golden, and its bases are the bridegroom’s legs adorning his hands and head. The foundation may be interpreted as marble. We understand by the Song’s words that the body’s legs are marble pillars, that is, those persons who support and bear the body of the church by exemplary lives and sound words. Through them the base of our faith is firm, the course of virtue is completed, and the entire body is raised on high by our longing for God’s promise. Truth and stability guide the church’s body. Gold represents truth, which, according to Paul, is called the foundation of the divine edifice. … Christ is the truth upon whom are founded the legs, or pillars of the church.

Homilies on the Song of Songs 14

Who indeed but Christ could dare to claim the church as his bride, whom he alone, and none other, has called from Libanus, saying, “Come here from Lebanon, my bride; come here from Lebanon”? Or of whom else could the church have said, “His throat is sweetness, and he is altogether desirable”? And seeing that we entered upon this discussion from speaking of the shoes of his feet, to whom else but the Word of God incarnate can those words apply? “His legs are pillars of marble, set upon bases of gold.” For Christ alone walks in the souls and makes his path in the minds of his saints, in which, as upon bases of gold and foundations of precious stone the heavenly Word has left his footprints ineffaceably impressed.

Exposition of the Christian Faith 3.10.74

“His legs are pillars of marble.” These are clearly foundations, for whoever builds does so upon the foundation of the apostles and prophets. He aptly praises the legs after the belly, who says that marble is set upon bases of gold. Peter and John are pillars of the church, for example, who had Christ, called by a golden name, as their foundation. And they are marble, for Paul also calls them a pillar, surely on account of their stability and consistency, sustaining and supporting the common body of the church, moreover, with their enlightened lives and their saving doctrine. But the charity with which we love God with our whole heart and our neighbor as ourselves also supports the common body of the church, as though on pillars of marble. For whoever is perfected in these two commandments becomes a pillar and support of the church, such that the whole body of the church rests upon this double virtue, as though on legs. The golden foundation contains the unwavering and unchanged base of faith and in all things holds fast reasonably to the good.

Fragments in the Commentary on the Song of Songs 5:15

“His form is like choice incense, like cedars.” Here again she makes reference to the fact of two natures, calling the divine nature “incense” since by the law incense was offered to God, and by “cedar” referring to the human nature in its not being affected by the rottenness of sin, the cedar of all trees not going rotten.

Commentary on the Song of Songs 5

His legs are marble columns, etc. By the term "legs of the Lord" are indicated the paths of His incarnation, by which He deigned to come to our salvation. These are well compared to marble columns, because they are both strong and straight. For what is stronger than marble? What is straighter than a column? Did the Psalmist not behold the strength of marble in His legs when he said: "And He, as a bridegroom coming out of His chamber; rejoiced as a strong man to run a race" (Ps. 89)? Did he not also see the straightness of the columns when he again said: "The Lord is righteous in all His ways" (Ps. 145:17)? Hence it is that when He was placed on the cross, His legs were not broken, although permitted by the governor, just as His garments could not be torn. For the seamless tunic remained intact, signifying the Church, which is His chosen garment, without spot or wrinkle, forever maintaining its unity. His legs remained unbroken, so that the mystery of His advent in the flesh, sacred and inviolable, might endure against every hammer of false doctrine. For Pilate, the judge, symbolizes the mallet. Yet the columns of marble stand firm and repel the blow, even if the impious mallet of heretical speech attempts to strike. Insane doctrine may say insane things about the Lord, but the truth of the gospel stands and prevails. Regarding these columns, it is aptly added, "which are founded on golden bases." For the golden bases are the counsels of divine providence, in which it was eternally decreed before the ages, that everything to be created temporally in the world would be; including the very incarnation of our Savior and our salvation in Him, as testified by the Apostle who says: "He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love" (Eph. 1:4), and Apostle Peter says that we were redeemed by the precious blood of Christ, as a lamb without blemish and without spot; and foreknown indeed before the foundation of the world, but made manifest in these last times (1 Pet. 1:19-20). Thus, the marble columns, to which the Lord’s legs are compared, are founded upon His golden bases, since all the steps of our Savior, by which He willed to come from heaven to earth, to move upon the earth, to descend to the underworld, to rise from the tomb, and to return to heaven, are firm like marble, straight like the heavens, ordered to the rule of divine precept, as if founded upon golden bases. Concerning these bases, He Himself says: "For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak" (John 12:49); and if you wish to know why the bases are golden, listen to what follows: "And I know that His command is eternal life" (John 12:50).

Commentary on the Song of Songs

His appearance is like Lebanon, etc. Why, he says, should I labor to describe each of his members individually? I will summarize it briefly. Just as Mount Lebanon, famous in Phoenicia, is notable for its height and grandeur, so our Lord rightfully surpasses all those born of the earth in a superior grace. As the same mountain is fertile with noble trees, thus he uplifts all the saints with his protection, lest they descend to the depths; and having them rooted in himself, he preserves them from being shaken by the winds of temptations. As the beauty, strength, height, and fragrance of cedars surpass all the splendor of forests, so my beloved is beautiful beyond the sons of men; grace is diffused on his lips, therefore God has blessed him forever (Psalm 44:3), and other such things as the following psalm, greatly transcending measure and companionship, describes about him. And it is to be noted that the same beloved is compared both to Lebanon, which produces notable trees, and to the cedar, which Lebanon itself produces among other trees, as if one and the same person both generates and carries trees, and is generated among trees and carried by himself. For our Lord Jesus Christ, who with the grace of his divinity generates, nurtures, and carries all the elect from the beginning of the world to its end to life, also made himself a man among men when he wanted, and filled that man with the grace of his Spirit, albeit far superior to others; indeed it is said of them: To each one of us grace was given according to the measure of Christ's gift (Eph. 4); but of him: For God does not give the Spirit by measure. For the Father loves the Son and has given all things into his hand (John 3). Therefore, the Lord was chosen like the appearance of the cedar, because the entire forest of the holy Church, in which he was born, surpassed in unique and singular dignity. His appearance is like Lebanon, which among remarkable trees also brings forth the cedar, because among his elect he created even himself, the kind of man he wished, as if a tree of life in the midst of paradise, like if a painter also depicts himself among others in his order with suitable colors, or any historian recounts many things of many people: for example, lawgiver Moses or evangelist John describing things worthy of memory about themselves as well. Thus indeed the mountain of whiteness (which the name Lebanon means), that is, our Redeemer among innumerable fruitful trees, which would praise the name of the Lord, also brought forth the cedar, a wood evidently more excellent than others, that is, himself, who not only would praise the name of the Lord, but also would come blessed in the name of the Lord.

Commentary on the Song of Songs

For by the legs we understand the apostles, through whom he went around the entire world, and as they preached the faith, he scattered it among the peoples who heard. To whom he himself says in the Gospel: "Go into all the world, and preach the Gospel to every creature" (Mark 16:15). But the legs are said to be marble columns, because they support the Church unbendingly, while she is strengthened against all adversaries by their preaching and examples. Moreover, the columns are founded upon golden bases; because from the sayings of the prophets, so that they might stand strong, they received the faith whole and entire. Whence the first of the apostles himself says: "We have the more sure prophetic word, to which you do well to attend as to a lamp burning in a dark place" (2 Peter 1:19). For they are called golden because they are known to shine with the light of wisdom.

Lebanon indeed is a mountain on which very tall and fragrant trees grow. Moreover, Lebanon is interpreted as "whitening" or "making bright." And concerning Christ the apostle Paul says: "He himself was made for us by God wisdom and sanctification and righteousness" (1 Cor. 1:30). Rightly therefore his appearance is like that of Lebanon, because through him we who believe are made white; if we cling to him by our roots, we are made lofty. From his grace we also receive whatever fragrance of good reputation we may have. He is also said to be chosen like the cedars, because the Father speaks of him: "Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased" (Isa. 42:1). Now the cedar is a very tall tree, fragrant and incorruptible. But Christ is loftier than the cedars, because although he is man, he does not cease to be God. Of whom it is said through Isaiah: "And he shall be very exalted" (Isa. 52:14). Christ is also more fragrant than all others, because he himself says of himself: "I am the flower of the field and the lily of the valleys" (Song 2:1). And through the bride it is said to him: "We will run after the fragrance of your ointments" (Song 1:3).

Commentary on the Song of Songs, Chapter 5

The pure soul revolves around this, contemplates it, and sees God, and abounds in all good things. Therefore, it says: The throat sweetens, and the whole desire. For God is the author of all good things, and whatever exists, all of it indeed belongs to Him.

On Isaac and the Soul 7.61

[Daniel 9:23] "'From the very beginning of thy prayers the word went forth and I myself have come to show it to thee, because thou art a man of desires.'" That is, at the time when thou didst begin to ask God, thou didst straightway obtain His mercy, and His decision was put forth. I have therefore been sent to explain to thee the things of which thou art ignorant, inasmuch as thou art a man of desires, that is to say a lovable man, worthy of God's love - even as Solomon was called Idida (var: Jedida) or "man of desires." (Song of Solomon 5:16) I have been sent because thou art worthy, in recompense for thine affection for God, to be told the secret counsels of God and to have a knowledge of things to come.

"'Thou therefore pay heed to the word and understand the vision.'" Thus Daniel is told, "Pay diligent heed, in order that thou mayest hear and understand what thou seest." We too should do this, for our eyes have been blinded by the shadows of ignorance and the darkness of sins.

St. Jerome, Commentary on Daniel, CHAPTER NINE

A person of God should so appear and conduct himself that there would be no one who would not desire to see him, no one who would not wish to hear him, no one who, having seen him, would not believe that he was a son of God. In his case the prophetic words would be fulfilled: “His throat is most sweet, and he is all lovely.”

On the Christian Life 9

His throat is most sweet, etc. If in the lips of the Lord, where it is said above: "His lips are the purest lilies," we take the words of His mouth, then what should we understand by His most sweet throat except sometimes the taste of those same words? For many, when reading or hearing, can speak the words of the Lord, can easily scrutinize the mysteries of faith; but very few are found who truly feel in the palate of their heart how sweet they taste. Hence, in the exceptional praise of the saints, it is said: "They shall abundantly utter the memory of Your great goodness, and shall sing of Your righteousness" (Psalm 145:7). For it belongs to those who rejoice in the justice of God, who have habitually tasted by inner love the abundance of His sweetness, and also preach its memory to others; for those who have not yet learned to taste His sweetness must necessarily fear more than rejoice in the justice of His judgments. Finally, Peter, abundantly conveying to us the memory of the Lord's great sweetness, which he had well tasted, says: "Desire the sincere milk of the word, that you may grow thereby in salvation; if indeed you have tasted that the Lord is gracious" (1 Peter 2:2-3). Likewise, because the vital breath is conducted through the throat to the lips to form speech, just as in the lips of the Lord were the words that He spoke; so in the throat most fittingly can be understood the very internal and hidden disposition of His piety and kindness, by which it was made possible for Him to speak outwardly to us. Indeed, Paul says: "The grace of God our Savior has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God" (Titus 2:11-13). When He gave us the hope of the glorious appearing of the great God, His lips will then be as lilies; when He taught us to deny ungodliness and worldly desires, to live soberly, righteously, and godly, it is the same lips of His dripping the first myrrh. But that eternal grace, which appeared to us in this promise or teaching, whenever it pleased Christ, is rightfully His most sweet throat to us, as we can have no sweetness apart from it. Finally, the beloved Himself showed what the sweetness of His throat can accomplish not only in the voice of speech but also in the very breath, when after the resurrection, appearing to His disciples, that is, the first members of His bride, He breathed on them and said: "Receive the Holy Spirit" (John 20:22). And He is wholly desirable. The whole Christ is God and man, that is, word, soul, and flesh; and He is wholly desirable because not only from the unchangeable majesty of perpetual divinity but also from the glorified substance of assumed humanity must be understood what the apostle Peter says: "Into which things the angels desire to look" (1 Peter 1:12). I will say something further; he was completely desirable, even before the glorification of his humanity; he was completely desirable from the very moment of conception until the triumph of his passion: desirable to his mother when she said, "Behold, the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38); desirable to the blessed womb that bore him; desirable to the breasts that nursed him; desirable to the angels who sang a hymn at his birth; desirable to the shepherds who, seeing him, glorified and praised God; desirable to the magi who, coming from the east to seek him, worshipped him with gifts where they found him; desirable to the old Simeon who, awaiting his promised vision of his birth until his last days, took him in his arms, blessed God, and joyfully embraced death; desirable to the prophetess Anna who, upon seeing his birth, rendered fitting praises to the Lord in her confession; desirable to all who saw him at twelve years of age in the temple, astonishing the elders and teachers with heavenly wisdom; desirable to the disciples when they quickly followed him, leaving behind all they had, when he called them; desirable to those same disciples when they said, "Lord, to whom shall we go? You have the words of eternal life" (John 6:68); desirable to all the people and publicans who, hearing his word, justified God; desirable to Peter on the mountain when he said, "Lord, it is good for us to be here" (Matthew 17:4); desirable on the cross to the thief who prayed, "Lord, remember me when you come into your kingdom" (Luke 23:42). And not only is he desirable to those who saw him in the flesh and loved him, but also to those of whom he said to the disciples, "Many prophets and righteous men have desired to see what you see and did not see it; and to hear what you hear and did not hear it" (Matthew 13:17). And to us, who, being born into the world after his ascension to the heavens, share the common promise with the earlier saints, as he said: "If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3).

Commentary on the Song of Songs

Such is my beloved, etc. The more devoutly the Church or any holy soul loves God, the more familiarly it considers God as a friend; for he who still, because of weakness of mind or consciousness of sin, observes the divine commandments with servile fear, must necessarily call Him more as Lord than as Father or friend, because he has not yet reached that apostolic perfection, by which he may deserve to hear: But I have called you friends, because all that I have heard from my Father, I have made known to you (John 15:15). But Abraham, because of his outstanding faith and love, is deservedly called a friend of God; and the Lord speaks to Moses, as a man is accustomed to speak to his friend (Exodus 33:11). However, having heard the quality of the beloved, about which the daughters of Jerusalem had inquired, they add another question, by adding:

Commentary on the Song of Songs

For through the throat voices are conveyed, and flavors are drawn into the stomach. What then is understood by the throat of the Bridegroom, if not the Testament of Christ, through which Christ speaks to us, and in which how sweet the Lord is, is tasted by the faithful? He is therefore said to be wholly desirable; because through the fact that the holy soul hears all good things about him, she desires more and more always to see him. After so many of his good qualities have been recounted, she consequently concludes and says: Such is my beloved, and he is my friend, O daughters of Jerusalem.

But with so many praises enumerated and so many gifts displayed, who upon hearing does not desire, who upon attending does not burn with longing? For every faithful soul, the sweeter and more abundant the things it hears about its Redeemer, the more ardently it yearns and desires to know yet more manifest things about Him.

Commentary on the Song of Songs, Chapter 5